WWEfl-ELQJIIJfl: 



tlAL MA 



v: 






ROBERT ROBERTS, PUBLISHER, 
Athen^um Buildings, Edmund St., Birmingham, Eng. 



ALSO, TO BE OBTAINED OF THE AUTHOR, 
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115 



COPYRIGHT, 1883, BY 
E. J. LASIUS. 

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INTRODUCTION. 

" Let them praise the name of Yahweh ; for his name alone 
is excellent." (Ps. cxlviii. 13). 

11 He hath commanded his covenant forever ; holy and rev- 
erend is his name." (Ps. cxi. 9). 

Expositions concerning this name, in all the 
beauty and accuracy, which a deep knowledge of 
the original languages, and the law and the testi- 
mony could give, are contained in the writings of 
Dr. Thomas. To his valuable aid, we are indebted, 
for the true light of the Scriptures, concerning this 
glorious name — " Yahweh-Elohim." In his " Pha- 
nerosis," we find these words : " The Memorial 
Name, exhibited in Moses* writings, is not simply 
a word of four letters, given to an abstraction, as 
men give names to their children : but a name 
memorial of a future manifestation of the Eternal 
Spirit : which manifestation will not be of One, 
through One only : but of one in and through ten 
thousand times ten thousand, and thousands of 
thousands : that the Name covers them all ; and 
consequently, the thousands of thousands are but 
One Yahweh " (p. 27). 

In " Eureka/' it is thus stated: 1. "Belief, built 
on the testimony of the Prophets and apostles con- 

(0 



Introduction. 



cerning the Christ : confession that Jesus of Naza. 
reth is that Christ, the Son of the living God ; and 
immersion into the name of the Father, and of the 
Son, and of the Holy Spirit, for repentance and re- 
mission, are part and parcel of, and necessary to, 
the ordinance of purification for sin, styled by Paul, 
the One Baptism. " 2. " That mere immersion is 
not Baptism : but that a man can not be aqueously 
baptized, without being immersed in water/' 5. 
"That the Deity having placed His name in His in- 
stitutions, all communicable blessings flow through 
those institutions, of which Christian baptism is 
one." .... 18. "That the name of the Father, 
and of the Son, and of the Holy Spirit, " is equiva- 
lent to " the Name of Jesus Christ "; and expresses 
" the great mystery of godliness," the Deity mani- 
fested in flesh ; that this manifestation was first, an 
individual unity, and then a multitudinous unity, in 
flesh and blood nature ; that the individual divine 
unity was "justified by spirit," when Jesus was 
glorified : and that the multitudinous unity, con- 
sisting of all saints, will be made like Him when 
He shall appear in power. Hence, when this con- 
summation shall be complete, "THE NAME " will 
be the Eternal Father by spirit manifested in a 
multitude of immortals whom no man can num- 
ber. 19. "That this name exists in two states, 
the present and the future — which states are sepa- 
rated by the resurrection." 20. " That the Gospel 



Introduction. 3 

is glad tidings, inviting men and women to become 
constituents of this Divine Name, and therefore 
Heirs of the world with Abraham, on condition of 
believing the truth as it is in Jesus, being immersed 
and walking in newness of life " (Vol. II., pp. 666- 
670). 

If the humble effort presented in this little book, 
may be instrumental in aiding any to more easily 
comprehend the grand doctrine concerning the 
Name of Deity, the writer will have reason to be 
thankful. 

E. J. L. 



CONTENTS. 





PAGE 


Introduction, ..... 


I 


"The One God " : "Ail-Elohim," . 


7 


Spirit, ...... 


13 


"The Memorial Name," 


. 15 


Light, . . 


19 


" Yahweh — Whose Name is Jealous/' 


21 


Judgment, ...... 


25 


Record of the Name in the Wilderness, 


• 30 


"The Rock," ..... 


3i 


"Goodness," ..... 


• 37 


" Glory," ...... 


39 


Truth, ...... 


• 43 


Mercy and Judgment, .... 


47 


" The Water of Separation," 


• 59 


"The Waters of Strife," 


61 


Wisdom, ...... 


. 69 


Emmanuel, ...... 


77 


The Anointed, ..... 


. 84 


"The Temptation," .... 


87 


"The Word of Life and of Light" 


. 92 


Grace, ...... 


99 


(5) 





6 Contents, 



PAGE 



Glory, ....... 104 

"Abundant in Goodness and Truth," . 120 

" Keeping Mercy for Thousands, forgiving In- 
iquity, Transgression, and Sin," . .129 
"The Lord shall judge His People," . 154 
The Name manifested in Glory, . . .167 
The Throne of Glory, .... 172 

"The Rainbowed Angel," .... 179 

The Holy City, . . . . . 182 

The Temple, . . . . . .186 

"The King of Kings," . . .208 



u 



Y AHWEH-ELOHIM." 

THE MEMORIAL NAME. 



"¥JIE 0ftE G0D": "fllL-ELefllJfl." 

THE teaching of Jesus instructs us that eternal 
life can only be obtained through the knowledge 
of God, and of Christ Jesus our Lord. The apostle 
Peter, confirming the doctrine of Christ, says : " Ac- 
cording as his divine power hath given unto us all 
things that pertain unto life and godliness, through 
the knowledge of him that hath called us to glory 
and virtue " (2 Pet. i. 3). 

It is " through the knowledge of Him that hath 
called us," that we are brought into relationship 
with the " all things that pertain unto life and god- 
liness." With this agree the words of Solomon, 
where he says : " The fear of the Lord is the be- 
ginning of wisdom : and the knowledge of the Holy 
is understanding" (Prov. ix. 10). 

Therefore we are led to perceive that " life," — 
eternal life, — godliness, wisdom, and understanding 
are only attainable through the knowledge of God, 
and Jesus Christ our Lord. 



8 "Yahweh-Elohim" the Memorial Name. 

Peter also desires that " grace and peace " may 
"be multiplied " unto the believers, "through the 
knozvledge of God, and of Jesus Christ our Lord." 
Being inspired with this knowledge, the apostle 
knew that " grace and peace " could only be multi- 
plied through the medium of such kind of knowl- 
edge. The reason of this becomes apparent when 
we perceive the significance of the apostle Paul's 
allusion, where he says : " Awake to righteousness, 
and sin not ; for some have not the knowledge of 
God " (i Cor. xv. 34). There were some in his day, 
as there are in ours, who did not recognize the im- 
portance of this knowledge. A diligent and lively 
attention to the subject, therefore, is enjoined by 
the apostolic teaching ; and also by the teaching of 
Solomon, who says : "If thou criest after knowledge, 
and liftest up thy voice for understanding ; if thou 
seekest her as silver, and searchest for her as for 
hid treasures ; then shalt thou understand the fear 
of the Lord, and find the knowledge of God. For 
the Lord giveth wisdom; out of his mouth cometh 
knowledge and understanding" (Prov. ii. 3-6). 

It becomes, then, a matter of vital moment that 
we make ourselves acquainted with the Deity, in so 
far as He hath revealed Himself unto us through 
His Word and His works; that we study the testi- 
mony which He has caused to be recorded concern- 
ing Himself through Moses, the prophets, and the 
Psalms; and the manifestation of Himself through 



" Yahweh-Elohim" the Memorial Name. 9 

Jesus Christ our Lord. To know God, in the Script- 
ural sense, is to believe on Him. The knowledge 
that works faith in the mind, is the only kind of 
knowledge that will lead to " life and godliness." 
For, the apostle Paul says : " He that cometh unto 
God, must believe that he is, and that he is a re* 
warder of them that diligently seek him " (Heb. 
xi. 6). 

In seeking to obtain the knowledge of God we 
must ever approach the subject with that devout- 
ness of spirit which so deeply pervades the Psalms, 
and is expressively conveyed in the following words : 
" God is greatly to be feared in the assembly of 
the saints, and to be had in reverence of all them 
that are about him" (Psa. lxxxix. 7). "He hath 
commanded his covenant for ever : holy and rever- 
end is his name " (Psa. cxi. 9). The greatness, glory, 
and majesty of His name is an animating theme in 
many portions of the Psalms. " O Lord my God, 
thou art very great ; thou art clothed with honor and 
majesty " (Psa. civ. 1). "Great is the Lord, and 
greatly to be praised ; and his greatness is unsearch- 
able. One generation shall praise thy works to 
another, and shall declare thy mighty acts. I will 
speak of the glorious honor of thy majesty, and of 
thy wondrous works. And men shall speak of the 
might of thy terrible acts: and I will declare thy 
greatness " (Psa. cxlv. 3-5). 

It is very important that we recognize that there 



io "Yahwek-Elohim" the Memorial Name. 

is one God; whose dwelling-place is in the "light, 
which no man can approach unto" (i Tim. vi. 16). 
Concerning God, and the words in the original 
used to designate Him, and the signification of 
them, we can not do better for the reader than 
present a few selections from the writings of Dr. 
Thomas. He gives the following: 

" Paul as well as Moses declares there is no other 
God but one ; and having so said, proceeds to re- 
mark, ' For though there be that are called gods, 
whether in heaven or in earth (as there be gods 
many, and lords many), but to us there is but one 
God, the Father, of whom are all things, and we in 
him ; and one Lord Jesus Christ, by whom are 
all things, and we by him ' (i Cor. viii. 5-7). 
Here, then, we have good authority for saying that, 
in the universe, there are many gods and many 
lords : but that over and above them all is One Su 
preme, who is styled the Blessed and Only Sover- 
eign, ' the King of kings and Lord of lords ; the 
only one having immortality or deathlessness ; in- 
habiting light unapproachable ; whom no man hath 
seen or can see* (1 Tim. vi. 15). 

" Moses* teaching is in perfect agreement with 
that of Paul. They both teach one supreme Deity, 
and the existence of others beside : but that these 
others were not to be objects of worship by dwellers 
upon the earth/ The original Hebrew word used to 
designate the Supreme, Self-existent, Eternal One, 



" YaJiweh-Elohim^ the Memorial Name. 1 1 

is 'Ail' — rendered God in the common version. 
'It always/ says Gesenius, 'presented to the He- 
brews the idea of strength and power/ ' Melchi- 
zedec, king of Jerusalem, was the Priest of the most 
high Ail, whom he understood and proclaimed 
to be Possessor of the heavens and the earth. " .... 
"Abraham, Isaac, and Jacob, all called upon the 
Possessor of the heavens and earth by the word 
Ail-Shaddai : which in Gen. xvii. I — He bestowed 
upon himself, saying Ani- Ail-Shaddai, — walk before 
me, and be thou perfect/' 

" Shaddai, signifies mighty or powerful ones. 
Several appeared to Abraham, and three of them 
at one time condescended to partake of his hospi- 
tality. Their power is tremendous when they 
choose to exert it upon the wicked, as in the in- 
stance of Sodom and Gomorrah, Admah and Ze- 
boim, cities of the plain ; but toward the heirs of sal- 
vation, they are ministering spirits, beneficent and 
good " (Heb. i. 14; xiii. 1). " But by what were these 
Shaddai so powerful that they could stand by cities, 
and send them into the abyss profound ? — was it by 
their own power, or by the power of another ? — By 
the power of another certainly : even by His power 
who is higher than they/' — " Therefore the Posses- 
sor of the heavens and the earth announced himself 
to Abraham, Isaac, and Jacob as Ail-Shaddai, or 
the Strength of the Powerful Ones, whose might 
he had witnessed in the destruction of the plain/' 



12 " Yahweh-Eloh im , ' ' the Memorial Name. 

" In this sense, that, namely, of Power Increate, being 
the strength of creatures formed by it, we find 
Ali, associated with other words than Shaddai. 
In Gen. xxxiii. 20, it is testified that Jacob erected 
an altar, and called it Ail-Elohai Yisraail, rendered 
in the margin of the English Bible : God, God of 
Israel." 

" Two persons are represented here. The Father, 
by himself, being Ail, or power ; but when associ- 
ated with the Son of man, who when so associated 
was powerful — ' anointed with Holy Spirit and with 
power' — He was Ail-Eloahh ; the Power mediately 
manifested ; the power being one, — the medium of 
manifestation another Eloahh. ,, . . . . " Power, 
then, is the radical idea of Eloahh as well as of Ail. 
It is of the singular number." In Isaiah xliv. 8, the 
spirit of Eloahh in the prophet inquires : " Exists 
there an Eloah without me? — Yea, there is no 
Rock; I know not any." And in Psalm xviii. 31, 
" Who is an Eloah without Jehovah ? And who a 
Rock except our Elohim ? " " The Mighty One 
(hah-Ail) girdeth me with strength, and hath made 
my way secure." " Is not Eloah the majesty of 
the heavens?" (Job xxii. 12). 

" The plural of this word is Elohim, and occurs in 
the Old Testament about 2,470 times." (" Phane- 
rosis" pp. 13, 15, 16). 

" ELOAH occurs fifty-six times in the Scriptures, 
and four of these times only in Psalms : but in Job, 



" Yahzveh-Elohim" the Memorial Name. 13 

forty-one times. Every member of the heavenly 
host is an Eloah ; but of all the Elohim, ONE ONLY 
is the original and self-existent Ail, the absolute, 
omnipotent, and independent power of the universe. 
Speaking of Himself in His address to the ends of 
the earth, He says : ' Look unto me, for I am AlL, 
and none else ' (Isa. xlvi. 22). And to Israel He 
saith, 'Ye are my witnesses, and my servant 
whom I have chosen, that ye may know and be- 
lieve me, and understand that I, Yahweh, am he : 
before me, AlL, or Power, has not been formed, nor 
after me shall be ' (Isa. xlviii. 10) : a testimony that 
identifies Ail with the Logos and Theos of John, 
which as One Power, he saith, ' made all things : 
and without him was not anything made that was 
made.' ' ({'Eureka," Vol. L, p. 95). 

Theos is the Greek equivalent of Ail, which is 
Hebrew. 

jSPII^FF. 

The Scriptures tell us that " God is a Spirit " 
(John iv. 24) ; that His dwelling-place is " in the 
light which no man can approach unto ; whom no 
man hath seen, nor can see : to whom be honor and 
power everlasting" (1 Tim. vi. 16): that His throne 
is in the heavens. And from the testimony we 
learn that, by his free Spirit, He is present every- 
where: Filling the boundless immensity of space, 
taking cognizance of the most minute as well as the 
largest and grandest objects of His creation — the 



14 " Yahweh-Elohirn" the Memorial Name. 

falling of a sparrow to the ground (Matt. x. 29), or 
the falling of great and mighty empires upon the 
earth (Dan. iv.). In recognition of this universal 
supervision of the Father by His omniscient Spirit 
the Psalmist says : " The Lord looketh from heaven ; 
he beholdeth all the sons of men. From the place 
of his habitation he looketh upon all the inhabitants 
of the earth. " " He fashioneth their hearts alike : 
he considered! all their works." With this, an 
especial element of comfort to the believer, is ex- 
pressed in these words : " Behold the eye of the 
Lord is upon them that fear him, upon them that 
hope in his mercy " (Psa. xxxiii.). 

It is written that " No man hath seen God at any 
time" (John i. 18). Moses alone was permitted to 
behold His " Similitude " — the similitude of form, 
though not of the face of Deity. 

His dwelling-place is far away from us ; yet that 
" he is everywhere present by his Spirit " the Psalm- 
ist shows when he says : " Whither shall I go from 
thy Spirit ? or whither shall I flee from thy presence ? 
If I ascend up into heaven, thou art there : if I 
make my bed in (' Sheol '), behold, thou art there. 
If I take the wings of the morning, and dwell in 
the uttermost parts of the sea ; even there shall 
thy hand lead me ; and thy right hand shall hold 
me. If I say, Surely the darkness shall cover me : 
even the night shall be light about me. Yea, the 
darkness hideth not from thee : but the night 



" YahweJuElohirn" the Memorial Name. 1 5 

shineth as the day : the darkness and the light are 
both alike to thee " (Psa. cxxxix.). " All this is 
equivalent to saying that the Father-power is omni- 
present by His Spirit" ("Phanerosis" p. 19). The 
apostle Paul, in his discourse to the Athenians, 
says that God is "not far from everyone of us: 
for in him we live, and move, and have our being" 
(Acts xvii. 2J, 28). It is the vast ocean of His free 
Spirit that gives and sustains the life of all created 
things. According to the word of the Psalmist, as 
he saith : " Thou sendest forth thy Spirit, they are 
created : and thou renewest the face of the earth." 
" By his Spirit, he hath garnished the heavens " (Job 
xxvi. 13). "There is one God the Father, out of 
whom are all things" (1 Cor. viii. 6). This testi- 
mony gives rise to the following quotation, " Out 
of Deity, all things have proceeded : His free, radi- 
ant Spirit is the substratum of every existing thing, 
from the star of the first magnitude to the smallest 
insect of the air." (^'Eureka" Vol. L, p. 97). 

"¥FE jarajroi^nr toe." 

The angel, messenger of Deity, appeared to 
Moses " in a flame of fire out of the midst of a 
bush "; and calling him by name, told him that he 
was come down to deliver the children of Israel out 
of the hand of the Egyptians ; and said unto him : 
" Come now, therefore, and I will send thee unto 
Pharaoh, that thou mayest bring forth my people, 



i6 " Yahweh-Elohim" the Memorial Name. 

the children of Israel, out of Egypt." Moses, 
earnestly inquiring, said unto God, " Behold, when 
I come unto the children of Israel, and shall say 
unto them, The God of your fathers hath sent me 
unto Moses, I WILL BE, WHO I WILL BE : Thus shalt 
thou say unto the children of Israel, I WILL BE, hath 
unto Moses, I will be, who I will be : Thus shalt 
thou say unto the children of Israel, I will be, hath 
sent me unto you. And God said moreover unto 
Moses, Thus shalt thou say unto the children of 
Israel, YAHWEH, Elohim of your fathers, Elohim of 
Abraham, Elohim of Isaac, and Elohim of Jacob 
hath sent me unto you : this is my name for an 
Olahm (or hidden time), and this is my memorial 
for a generation of the race" (Exod. iii. 14, 15). 
(" Phanerosis" p. 26— " Eureka" Vol /.,/>. 98). 

The things pertaining to this memorial name, 
were typically foreshadowed in the Mosaic constitu- 
tion and order of things: which, saith Paul, were 
" shadows of good things to come " (Heb. x. 1). 
Therefore Christ made particular reference to the 
writings of Moses in His teaching: " For," He said, 
" Moses wrote of me " (John v. 46). 

When a certain one came to Jesus and asked 
Him, saying, " Which is the first commandment of 
all?" the answer returned by Jesus, as rendered in 
the common version of the New Testament, reads 
thus: " Hear, O Israel; the Lord our God is one 
Lord : and thou shalt love the Lord thy God with 



"Yahiveh-Elohim" the Memorial Name. ly 

all thy heart, and with all thy soul, and with all thy 
mind, and with all thy strength : this is the first 
commandment " (Mark xii. 29). In the literal 
translation of this title from the Hebrew, the true 
meaning and beautiful signification of it is brought 
to light. The same words were uttered by Moses, 
and are recorded in Deut. vi. 4. " Hear, O Israel : 
Yahvveh, our Elohim, is One Yahweh." The literal 
translation of which is, — " He who shall be our 
mighty ones, is the One who shall be." ^Eureka" 
Vol. I., p. 100). 

This is a name of deep and wonderful signifi- 
cance. When we understand that it is a title 
which introduces the great Creator of heaven and 
earth to His people Israel, and that it expresses to 
them His purpose of being manifested in future 
time in the person of a promised One ; and also in 
a multitude of mighty ones ; and yet He is One. 
And in making Himself thus known to them, He 
requires them to love Him with all their heart, 
soul, mind, and strength, it may well fill our minds 
with the deepest reverence and most soul-stirring 
contemplations ; causing us to feel our own un- 
worthiness and insignificance, in proportion as we 
are able to apprehend the greatness, the power, the 
goodness, and the majesty of that glorious and fear- 
ful name "Eth-Yahweh, Elokekka") "the I shall be, 
thy mighty ones, O Israel " (Deut. xxvii.) (" Phan- 
erosis" p. 32). For, because of the neglect to hear 
2 



1 8 " Yahweh-Elohim" the Memorial Name. 

and venerate this, Jehovah hath visited upon Israel 
all those evils which Moses foretold. The crown- 
ing act of rejection of this name appeared in their 
attitude toward Jesus. When He told the Jews 
that He was the Son of God, and said, " I and my 
Father are one " (John x. 30), and " Before Abra- 
ham was, I am" (John viii. 58), His speech was to 
them incomprehensible. The teaching of Christ 
links together in inseparable unity the name of the 
Father with Himself. For He said plainly, " I am 
come in my Father's name " (John v. 43). He also 
referred His hearers to the teaching of Moses con- 
cerning Himself, and said, " Had ye believed Moses, 
ye would have believed me : for he wrote of me. 
But if ye believe not his writings, how shall ye be- 
lieve my words ?" (v. 46, 47). 

Concerning this memorial name, the Psalmist 
saith, " Thy name, O Jehovah, endureth forever, 
and thy memorial, O Yahweh, throughout all gen- 
erations " (Psa. cxxxv. 13). " Extol him that rideth 
upon the heavens by his name, Yah " (Psa. lxviii. 
4). Yahweh is sometimes pronounced Jehovah in 
the English version of the Scriptures. In Psa. 
lxxxiii. it is thus written, u That men may know 
that thou, whose name alone is JEHOVAH, art the 
most high over all the earth/' 



" Yahweh-Elohim" the Memorial Name. 19 

The apostle John tells that " God is light, and 
in him is no darkness at all" (John i. 5). He 
sent light, first of all, to dispel the darkness 
that was upon the face of the deep, in the begin- 
ning of the creation of the heavens and earth. 
This also in a figure represents that light which 
is intellectual, moral, and spiritual, emanating 
from the Word of God : and dispelling the dark- 
ness of the natural mind. As saith the Psalmist, 
" The entrance of thy words giveth light." And 
the prophet, " To the law, and to the testimony : 
if they speak not according to this word, it is be- 
cause there is no light in them " (Isa. viii. 20). 

The manifestations of the name of Yahweh re- 
corded in the Scriptures are accompanied by Spirit- 
light, fire and glory. When the angel communica- 
ted the memorial to Moses, it was out of the midst 
of a bush, all aglow with Spirit-flame. Spirit-fire 
and glory were with the angel, shrouded in the 
Pillar of cloud, which gave light to the children of 
Israel in their wanderings. The Spirit-light that 
shone out from the cloudy Pillar, shed light upon 
the pathway of the children of Israel, when pass- 
ing through the dark waters of the Red Sea : and 
in the darkness of night through the wilderness. 
" In the day-time he led them with a cloud, and all 
the night with a light of fire " (Ps. lxxviii. 14). 



20 " Yahweh-Elohim" the Memorial Name. 

Hidden within the shadows of the Tabernacle serv- 
ice, Spirit-fire and light performed its appointed 
mission, in relation to the refining, preparatory- 
work of priesthood. Spirit-fire consumed the sac- 
rifices upon the brazen Altar: and the " Urim," 
{lights) were reflected from the precious stones of 
Aaron's breastplate. And at times, the light of 
the glory of Yahweh illumined the cloud from be- 
tween the Cherubim that overshadowed the mercy- 
seat. In the subdued, quiet light of the Sanctuary 
the light and glory pertaining to the day of suf- 
ferings were prefigured : which also contained shad- 
ows pertaining to the day of future glory : when 
the name of " Yahweh, Tz'vaoth," " He who shall 
be of hosts" shall be manifested as the substance in 
complete fulness of the glory-illuminated pillar of 
cloud. 

When the time came for the giving of the law 
and commandments to Israel, it is testified that 
" Jehovah descended upon Mount Sinai in fire : and 
the smoke thereof ascended as the smoke of a fur- 
nace, and the whole mount quaked greatly " (Exod. 
xix.). Moses, alone, was permitted to draw " near 
unto the thick darkness where God was." Called 
to go up into the mount, that he might receive 
light. Not the resplendency of outward and visi- 
ble glory : but the light contained in the law of 
commandments. From the light that shone there, 
the " Shadows of good things to come " were cast 



" Yahweh-Elohim" the Memorial Name. 2 1 

into the Mosaic constitution. The body or sub- 
stance, being of Christ, remained hidden and veiled 
from the outer sight. 

Another element of the name of Deity appears 
prefigured there : as expressed in the words of the 
apostle Paul, " Our God is a consuming fire" (Heb. 
xii. 29). The Spirit-fire, which was so beneficent a 
medium of blessing to the faithful children of Israel, 
also became instrumental in the destruction of the 
ungodly. According to the testimony concerning 
certain transgressors under the law: "there went 
out a fire from the Lord and devoured them " 
(Lev. x. 2). The prophet Isaiah, foretelling of the 
day of judgment yet to come, saith : " The Light 
of Israel shall be for a fire, and his holy One for a 
flame ; and it shall burn and devour his thorns and 
his briars in one day " (Isa. x. 17). 

"YflpwEji— wpejSE WW ijs jwkm$r 

From within the " thick cloud " that rested on 
Sinai's mount, the voice of Jehovah spake the words 
of the ten commandments to Israel. With the first 
commandment, certain attributes of His name are 
mentioned. Jehovah commanded them, saying, 
"Thou shalt have no other gods before me." .... 
u Thou shalt not make unto thee any graven image, 
or any likeness of anything that is in the heaven 
above, or that is in the earth beneath : thou shalt 
not bow down thyself to them nor serve them : 



22 " Yahweh-Elohitn" the Memorial Name. 

for I, the Lord thy God, am a jealous God : visit- 
ing the iniquity of the fathers upon the children 
unto the third and fourth. And showing mercy 
unto thousands of them that love me and keep my 
commandments " (Exod. xx. 3, 5, 6). Again, at 
another time he saith, " Thou shalt worship no 
other God : for Yahweh, whose name is jealous, is 
a jealous God " (Exod. xxxiv. 14). " For he is an 
holy God, he is a jealous God ■' (Josh. xxiv. 19). 
The Spirit through the prophet Isaiah saith : " I 
am Yahweh, that is my name : and my glory will I 
not give to another, neither my praise to graven 
images " (Isa. xlii. 8). 

Concerning Israel, the testimony saith : " Ye are 
my witnesses, saith Jehovah, and my servant 
whom I have chosen : that ye may know and be- 
lieve me, and understand that I am he : before me 
there was no AlL formed, neither shall there be 
after me " (Isa. xliii.). His Spirit, through the 
prophets, testifies concerning the past and the 
future of Israel as a nation. The covenant given 
from Sinai, through Moses, the servant of Yahweh, 
was quickly broken by great numbers of the peo- 
ple : And the wrath of Jehovah was poured out 
upon them. Thus saith the word of the Lord, " In 
the day that I lifted up mine hand unto them, to 
bring them forth out of the land of Egypt into a land 
that I had espied for them, flowing with milk and 
honey, which is the glory of all lands ; then said I 



" Yalnveh-Elohim" the Memorial Name, 23 

unto them, Cast ye away every man the abomina- 
tions of his eyes, and defile not yourselves with the 
idols of Egypt : for I am Yahweh, your God. But 
they rebelled against me, and would not hearken 
unto me : they did not every man cast away the 
abominations of their eyes, neither did they forsake 
the idols of Egypt, .... And I gave them my 
statutes, and showed them my judgments, which 
if a man do, he shall even live in them. But the 
house of Israel rebelled against me in the wilder- 
ness : they walked not in my statutes, and they 
despised my judgments, which if a man do he shall 
even live in them : and my Sabbaths they greatly 
polluted ; then I said, I would pour out my fury 
upon them in the wilderness to consume them " 
(Ezek. xx.). 

Yet, the Lord has promised, saying, " I will 
bring again the captivity of Jacob, and have mercy 
upon the whole house of Israel, and will be jealous 
for my holy name " (Ezek. xxxix. 25). "And I will 
bring you out from the people, and will gather 
you out of the countries wherein ye are scattered, 
with a mighty hand, and with a stretched-out arm, 
and with fury poured out. And I will bring you 
into the wilderness of the people, and there will I 
plead with you face to face. Like as I pleaded 
with your fathers in the wilderness of the land of 
Egypt, so will I plead with you, saith the Lord 
God. And I will cause you to pass under the rod, 



24 " Yahweh-Elohim" the Memorial Name. 

and I will bring you into the bond of the cove- 
nant " (Ezek. xx.). 

Again, the word saith : " Behold the days come, 
saith the Lord, that it shall no more be said, The 
Lord liveth that brought up the children of Israel 
out of the land of Egypt : but the Lord liveth that 
brought up the children of Israel from the land 
of the North, and from all the lands whither he 
had driven them : and I will bring them again into 

the land that I gave unto their fathers 

Therefore, behold, I will this once cause them to 
know : I will cause them to know mine hand and 
my might : and they shall know that my name is 
Yahweh " (Jer. xvi.). 

The Psalmist foretells of the redemption that is 
in store for Israel, nationally ; and for all " the 
Israel of God "; saying, "Thou shalt arise, and 
have mercy upon Zion : for the time to favor her, 
yea, the set time is come. For thy servants take 
pleasure in her stones, and favor the dust thereof. 
So the heathen (or nations) shall fear the name of 
the Lord, and all the kings of the earth thy glory." 
The nations, as well as Israel, are in a state of 
blindness and obscurity of vision, concerning the 
Name of Jehovah, and His purpose to be developed 
in the manifestation of it. The testimony, how- 
ever, instructs us, that He purposes to make them 
to know and to understand Him. The Psalmist 
continues, saying : " This shall be written for the 



11 Yahweh-Elohim" the Memorial Name. 25 

generation to come ; and the people that shall be 
created shall praise the Lord. For he hath looked 
down from the height of his Sanctuary ; from 
heaven did the Lord behold the earth : To hear the 
groaning of the prisoner : to loose those that are 
appointed to death : To declare the name of the 
Lord in Zion, and his praise in Jerusalem : when 
the people are gathered together, and the king- 
doms to serve the Lord " (Ps. cii.). 

JUDGjaEJOT. 

Judgment as well as mercy is an element of the 
name of Yahweh. The word judgment is used in 
more than one sense in the Scripture. It is used 
in the sense of discriminating and deciding between 
right and wrong ; between truth and error. It is 
also used to denote the visitation of the wrath of 
God ; also His righteous statutes and command- 
ments. 

In the sense first mentioned, the Psalmist prays 
unto the Lord, saying, " Teach me good judgment 
and knowledge : for I have believed thy command- 
ments " (Ps. cxix. 66). And Jehovah said con- 
cerning Abraham : " I know him, that he will com- 
mand his children and his household after him, and 
they shall keep the way of the Lord, to do justice 
and judgment ; that the Lord may bring upon 
Abraham that which he hath spoken of him" (Gen. 
xviii. 19). 



26 " Yahweh-Elohim" the Memorial Name. 

A notable instance of the exercise of the kind of 
judgment here referred to, is found in King Solo- 
mon's adjudication upon the case of the two women 
who brought their difficulties before him. The 
effect of his wonderful power of discernment in 
discriminating between the right and the wrong, 
is thus stated : " And all Israel heard of the judg- 
ment which the king had judged ; and they feared 
the king; for they saw that the wisdom* of God 
was in him to do judgment" (i Kings iii. 28). 

In the sense of the righteous statutes and com- 
mandments of Jehovah we find ample illustration 
of the use of the word judgment in connection with 
the laws and ordinances given through Moses to 
the children of Israel. Exodus xxi. begins thus : 
" Now these are the judgments which thou shalt 
set before them." And after the Lord had com- 
municated a number of statutes and laws and ordi- 
nances unto Moses for the guidance of His people 
Israel, " Moses came and told the people all the 
words of the Lord, and all the judgments : and all 
the people answered with one voice, and said, All 
the words which the Lord hath said will we do" 
(Ex. xxiv. 3). The Psalmist, therefore, in exhorta- 
tion says : " Remember his marvellous works that 
he hath done : his wonders and the judgments of 
his mouth " (Ps. cv. 5). Presenting his supplications 
before Jehovah, he saith : " Great are thy tender 
mercies, O Lord : quicken me according to thy 



" Yahweh-Elohim" the Memorial Name, 27 

judgments." .... " Seven times a day do I praise 
thee, because of thy righteous judgments" (Ps. 
cxix. 156-164); " God judgeth the righteous, and 
God is angry with the wicked every day M (Ps. 
vii. 11). 

Judgment, in the sense of the execution of the 
wrath of Deity, appears in the following testimony, 
wherein Yahweh saith : " If I whet my glittering 
sword, and mine hand take hold on judgment, I 
will render vengeance to mine enemies, and will 
reward them that hate me. I will make mine 
arrows drunk with blood, and my sword shall de- 
vour flesh : and that with the blood of the slain 
and of the captives, from the beginning of revenges 
upon the enemy." That the judgments of Yahweh 
will end in the revealing of His goodness and 
mercy, is shown in the next verse : " Rejoice, O 
ye nations, with his people ; for he will avenge the 
blood of his servants, and will render vengeance to 
his adversaries, and will be merciful unto his land 
and to his people " (Deut. xxxii. 41-43). " For the 
Lord shall judge his people " (ver. 36). 

In the Song of Moses he celebrates the triumph 
of Jehovah over Pharaoh and the Egyptians, and 
testifies concerning His character as a warrior, say- 
ing, " Yahweh is a man of war: Yahweh is his 
name " (Ex. xv. 3). 

The day of judgment which is in the future, will 
reveal the fulfilling of the testimony recorded in 



28 " Yahweh-Elohim" the Memorial Name. 

Deut. xxxii., and the fuller manifestation of Yahweh 
as "a man of war." 

The prophet Isaiah bears testimony in harmony 
with that of Moses ; he saith : " Behold, the name 
of the Lord cometh from far, burning with his 
anger, and the burden thereof is heavy : his lips 
are full of indignation, and his tongue as a devour- 
ing fire And the Lord shall cause his glori- 
ous voice to be heard, and shall shew the lighting 
down of his arm, with the indignation of his anger, 
and with the flame of a devouring fire, with scatter- 
ing, and tempest, and hailstones. For through the 
voice of the Lord shall the Assyrian be beaten 
down, smote with a rod " (Isa. xxx.). When the 
outpouring of the judgments shall be ended, the 
time of blessing will come upon Israel and upon 
the nations who are called upon to " rejoice with 
his people." For thus saith the prophet Isaiah : 
"And therefore will the Lord wait, that he may be 
gracious unto you : and therefore will he be ex- 
alted, that he may have mercy upon you : for the 
Lord is a God of judgment : blessed are all they 
that wait for him. For the people shall dwell in 
Zion at Jerusalem : thou shalt weep no more : he 
will be very gracious unto thee at the voice of thy 
cry : when he shall hear it, he will answer thee " 
(ch. xxx. 1 8). 

The judgments of this prophecy, we are instruct- 
ed, will be fulfilled through One who is designated, 



" Yahwek-Elohitn" the Memorial Name. 29 

" The Name of the Lord, coming from far." The 
New Testament Scriptures unfold the mystery, and 
tell us plainly that " the Father hath committed all 
judgment unto the Son/' .... "And hath given 
him authority to execute judgment also, because he 
is the Son of man " (John v.). 

The apostle Paul, comforting the people of God, 
who endured much tribulation and persecution for 
the name of Jesus, says: "And to you who are 
troubled, rest with us, when the Lord Jesus shall 
be revealed from heaven with his mighty angels ; 
the flaming fire, taking vengeance on them that 
know not God, and that obey not the gospel of our 
Lord Jesus Christ : who shall be punished with 
everlasting destruction from the presence of the 
Lord, and from the glory of his power: when he 
shall come to be glorified in his saints, and to be 
admired in all them that believe, because our tes- 
timony among you was believed in that day " (2 
Thess. i. 7-10). 

Speaking prophetically concerning the King who 
will administer the righteous judgments of Yahweh 
in the Age to come, the Psalmist saith : " Give the 
king thy judgments, O God, and thy righteousness 
unto the King's Son. He shall judge thy people 
with righteousness, and thy poor with judgment " 
(Ps. lxxii.). 



i^Ece^D ©f f pe Jinw^ 

IN THE 

WlLDB^ffigg. 



AFTER that Jehovah had spoken the ten com- 
mandments to all the people, he said unto Moses : 
"In all places where I record my name, I will come 
unto thee, and I will bless thee " (Exod. xx. 24). 
Searching for the signification of this, we are led to 
the testimonies which tell of the Lord's intercourse 
with Moses, and the blessings He conferred upon 
him. In Exodus xxxiii.-xxxiv. very remarkable tes- 
timony concerning a record of that name is found. 
Moses said unto Yahweh, " I beseech thee shew me 
thy glory." 

In response to the supplication of Moses, the 
Lord said : " I will make all my goodness pass be- 
fore thee, and I will proclaim the name of the Lord 
before thee : and will be gracious to whom I will be 
gracious, and will shew mercy on whom I will shew 
mercy. And he said, Thou canst not see my face : 
for there shall no man see me and live. And 
the Lord said, Behold a place by me ; and thou 
(30) 



" Yahweh-Elohim" the Memorial Name. 3 1 

shalt stand upon a Rock. And it shall come to 
pass, while my glory passeth by, that I will put thee 
in a cleft of the rock, and will cover thee with my 
hand, while I pass by " (Exod. xxxiii.). 

"TflE ^0CK." 

In the scene of this record, the Rock is shown to 
be the place where Moses stood. It will, therefore, 
be important to consider the testimonies which ex- 
plain the signification of the Rock : in both the Old 
and New Testament Scriptures. Remembering that 
the " mystery " " hidden " within this figurative rep- 
resentation is " revealed " in those Scriptures which 
bear testimony of the " things concerning the name 
of Jesus Christ. " Moses, in his song, recorded in 
Deut. xxxii., speaks thus: "I will publish the 
name of the Lord : ascribe ye greatness unto our 
God : He is the Rock, his work is perfect : for all 
his ways are judgment : a God of truth and with- 
out iniquity, just and right is he." In the last 
words of David, recorded in 2 Sam. xxiii., he thus 
speaks : " The Spirit of Yahweh spake by me : 
and his word was in my tongue : the God of Israel 
said, — The Rock of Israel spake to me." The 
Psalmist, regarding this Rock as the source of all 
strength and power, prayerfully saith : " Lead me 
to the Rock that is higher than I : for thou hast 
been a shelter for me, a strong tower from the 
enemy" (Ps. lxi. 2, 3) — " The rock of my strength, 
and my refuge is in God " (Ps. lxii. 7). The prophet 



32 " Yahweh-Elohim" the Memorial Name. 

Isaiah, looking to the same source of everlasting 
strength, thus exhorts : " Trust ye in the Lord for- 
ever: for in the Lord Jehovah is the rock of ages," 
(marginal rendering, Isa. xxvi. 4). 

In these testimonies, the figure of a rock is asso- 
ciated with the Spirit-power, the word, and the 
name of Yahweh. And being instructed from the 
New Testament Scriptures, that in Jesus the Spirit- 
power, the word, and the name of Yahweh were 
embodied : we are led to perceive the Oneness ex- 
isting between the Rock of Moses and the Proph- 
ets, and the Rock spoken of by the apostle Paul, 
when he says: a The Rock was Christ" (1 Cor. x. 
4). The rock, then, we are led to understand, is a 
symbol, representative of the One who is the only 
enduring foundation — the only source of everlast- 
ing strength and power — the place of refuge, of 
shelter, and of safety. 

Christ compares His teaching to a rock, saying : 
" Whosoever cometh to me and heareth my sayings 
and doeth them, I will shew you to whom he is 
like : — He is like a man which built a house and 
digged deep, and laid the foundation upon a rock : 
and when the flood arose, the stream beat vehe- 
mently upon that house, and could not shake it : for 
it was founded upon a rock" (Luke vi. 47,48). 
When Peter confessed his firm belief that Jesus was 
the Christ, the Son of the living God : Christ as- 
sured him that, " Upon this Rock" He would 
build His "Ecclesia ": — " and the gates of Hades 



" Yahweh-Elohim" the Memorial Name, 33 

shall not prevail against it " (Matt. xvi.). In har- 
mony with this, the word of the Lord by the 
prophet Isaiah saith : " Behold I lay in Zion, for a 
foundation, a stone, a tried stone, a precious corner- 
stone, a sure foundation : he that believeth shall 
not be confounded " (Isai. xxviii. 16). The apostle 
Peter, quoting the same Scripture, adds : " Unto 
you therefore which believe, he is precious : but 
unto them which be disobedient, the stone which 
the builders disallowed, the same is made the head 
of the corner: And a stone of stumbling, and a 
rock of offence to them which stumble at the word, 
being disobedient " (1 Pet. ii. 7, 8). 

Upon the rock that was in Horeb the angel 
messenger of Yahweh stood ; and commanded 
Moses, saying : " Thou shalt smite the rock, and 
there shall come water out of it, that the people 
may drink " (Exod. xvii.). Upon the rock at Sinai's 
top, Moses was privileged to stand. And the Lord 
said unto him : "/ zvill put thee in a cleft of the 
rock, and will cover thee with my hand, while I pass 
by " {Exod. xxxiii. 21). 

In searching for the meaning of the cleft rock, 
we are led to consider certain facts to which the 
scene of this record evidently points. The Rock 
stands related to two systems, or " order of things/' 
outlined by the two Covenants. The One, given 
from Sinai — the Mosaic: — the other, confirmed and 
brought into force by the sacrificial death of Jesus 
Christ — the Abrahamic. 
3 



34 " Yahweh-Elohim" the Memorial Name. 

At the first giving of the law from Sinai, the ten 
commandments were spoken in audible voice to the 
people : and the terrors of the law were shadowed 
forth in the thunderings and lightnings and voice 
of a trumpet, the fire and the smoke. And the 
"two tables of testimony, — tables of stone, written 
with the finger of God," — were given to Moses, that 
he might teach the law and commandments to the 
children of Israel. This covenant, dedicated with 
blood, — which Moses sprinkled upon all the people, 
— they did not keep. They quickly turned aside 
from the holy commandments and corrupted them- 
selves : and were many of them visited with the 
fire of Jehovah's jealousy — in swift destruction from 
among His people. 

A primary, antitypical fulfilment of the things 
representatively enacted then, we find at the close 
of the Mosaic Aion. Then, there was a national 
falling away of the children of Israel from the holy 
covenant delivered unto them by Moses : and only 
a very small remnant of faithful ones remained. - 
When that covenant had waxed old, and was ready 
to vanish away (Heb. viii. 13), the " heavens " there- 
of are described by Peter as about to " pass away 
with a great noise, and the elements to melt with 
fervent heat" (2 Pet. iii. 10). This national re- 
moval, and the cause of it, Moses had foretold : and 
said, " Jeshurun" had " forsaken God which made 
him, and lightly esteemed the Rock of his salva- 
tion " (Deut. xxxii.). 



" Yahzveh-Elohim" the Memorial Name. 35 

Another, and a " better covenant, established 
upon better promises'' (Heb. viii. 6), was being in- 
augurated while the old was passing into dissolu- 
tion. The clouded heavens of the Mosaic Aion 
were broken through, by the " light of the Gospel of 
the glory of the Anointed, One ": and the opening 
up of the new and living way, for the covering of 
sin by the way of the cross. This new covenant, 
was shadowed forth at Sinai : at the time of Moses' 
second ascent, with the two new tables of stone. 

There was represented to him, that in the break- 
ing up of the first covenant, the true propitiatory 
would be found within the shelter, represented by 
the Cleft Rock, and the Name of Yahweh. For, 
around that rock, the goodness, the glory, the name, 
and the personal presence of Yahweh's messenger 
were representatively encircled. 

The prophet Daniel testifies of certain things 
that were communicated to him by the angel 
Gabriel : And which were to transpire within a 
period of " Seventy weeks." In " Gabriel's proph- 
ecy of the Seventy weeks," certain elements of 
Jehovah's purpose are revealed, in reference to the 
redemption. " The causing to cease from sin- 
offerings : the covering of iniquity : the bringing 
in a righteousness of Ages," {Dan. ix. 24; "Anato- 
lia;' p. 31). 

When the Abrahamic covenant had been con- 
firmed by the death and resurrection of Christ, 
sacrifices and offerings, according to the law of 



36 " Yahzveh-Elohim" the Memorial Name. 

Moses, were caused to cease from being offered by 
those who believed and were baptized " into the 
name of the Father, and of the Son, and of the 
Holy Spirit." And this glorious name became the 
" Strong tower," the "Ark of safety "for all the 
faithful, believing, children of God. 

Moses, being within the Rock — was covered by 
the hand of Yahweh. This covering hand, is the 
subject of the prophet's testimony. The Spirit, 
through the prophet, addressing the anointed One, 
saith : " I have put my words in thy mouth, and I 
have covered thee in the shadow of mine hand : 
that I may plant the heavens, and lay the founda- 
tions of the earth ; and say unto Zion, Thou art 
my people " (Isa. li. 16). The right hand of Jeho- 
vah, is spoken of as being instrumental in the work 
of salvation. The Psalmist saith : " I know that 
the Lord saveth his anointed, he will hear him 
from his holy heaven, with the saving strength of 
his right hand " (Ps. xx.). His right hand, it is 
said, is " full of righteousness." As saith the Psalm- 
ist : " According to thy name, O God, so is thy 
praise unto the ends of the earth : thy right hand 
is full of righteousness" (Ps. xlviii. 10). "Let thy 
hand be upon the man of thy right hand : upon the 
Son of man, whom thou madest strong for thyself" 
(Ps. lxxx. 17). It is through the saving power of 
his right hand, " the righteousness of ages " has 
been brought in. The righteousness belonging to 
the name of Yahweh is manifested through the 



" Yahwehr-Elohim" the Memorial Name. 37 

name of Jesus. Therefore the Spirit of Christ 
through the prophet, saith, — " I will greatly rejoice 
in the Lord : my soul shall be joyful in my God : 
for he hath clothed me with the garments of salva- 
tion, he hath covered me with the robe of righteous- 
ness" (Isa. lxi. 10). This, righteousness is a part 
of that " goodness " of which the Lord spake to 
Moses, when He said, " I will make all my goodness 
pass before thee." This goodness and righteous- 
ness form part of that glory which was veiled 
within the shadow of the covering hand : as said 
the messenger, " I will cover thee with my hand 
while I pass by." The glory was with the angelic 
representative, within the covering cloud. 

Christ, coming to be invested with the covering 
robe of Yahweh's righteousness, the Scriptures 
teach that all who have put on Christ are covered 
with it also. Moses, together with all the faithful 
ones of every age, must find a covering there. 
" This is the heritage of the servants of the Lord ; 
and their righteousness is of me, saith Yahweh " 
(Isa. liv. 17). 

"600DNEJSJS." 

The foreshadowing of the second covenant, is in- 
troduced in a manner different from that of the 
first : the goodness and mercy of God are placed 
foremost in the record of His name. The Lord said 
to Moses : " I will make all my goodness pass be- 
fore thee, and I will proclaim the name of the Lord 



38 



: Yahzveh-Elohim" the Memorial Naw.e. 



before thee : and will be gracious to whom I will 
be gracious, and will shew mercy on whom I will 
shew mercy " (Exod. xxxiii. 19). The love, under- 
lying the goodness and mercy, so beneficent in its 
power, is thus mentioned by the apostle John: 
" God so loved the world, that he gave his only be- 
gotten Son : that whosoever believeth in him 
should not perish, but have everlasting life " (John 
iii. 16). Around this Son, were to be encircled that 
fulness of goodness and mercy, which had been 
promised unto the Fathers. As testified in spirit- 
words, about the time of His first advent, when 
they said : " He hath holpen his servant Israel, in 
remembrance of his mercy, as he spake to our 
fathers, to Abraham, and to his seed forever." 
. . . . " To perform the mercy promised to our 
fathers, and to remember his holy covenant " 
(Luke i.). 

One aspect in which this goodness is presented 
is, that its bestowal is at the sovereign will and 
gracious purpose of the " Father of mercies. ,, 

The apostle Paul, in his exposition of the words, 
" I will have mercy on whom I will have mercy," 
brings them to bear upon those whom the Lord 
has called to His kingdom and glory, and who have 
obeyed the call : both Jews and Gentiles (Rom. ix.). 
" Known unto God are all his works, from the be- 
ginning of the world" (Acts xv. 18). 

The goodness and mercy of Jehovah were continu- 
ally being manifested to the children of Israel in some 



" Yahweh-Elohim" the Memorial Name. 39 

form, as the record abundantly shows. The Psalm- 
ist recalls the remembrance of it in Psalms cv. — cvi. 
But when, through the Spirit, he is led to speak 
of the " redeemed of the Lord," who were " brought 
out of darkness and the shadow of death," — in the 
fulness of gratitude, he says : " Oh, that men would 
praise the Lord for his goodness, and for his won- 
derful works to the children of men " (Ps. cvii.). 
Of that goodness, laid up for the redemption of the 
Lord's people, Moses was favored to have a pass- 
ing view, within the shelter of the cleft rock and 
the covering hand of Yahweh. 

Paul's teaching informs us that it is " the good- 
ness of God that leads to repentance" (Rom. ii. 4). 
And referring to the cutting off of Israel according 
to the flesh ; and the grafting in of the Gentiles, 
he says : " Behold, therefore, the goodness and 
severity of God : on them which fell severity : but 
toward thee goodness, if thou continue in his good- 
ness : otherwise thou also shalt be cut off " (Rom. 
xi. 22). 

"GMH^Y." 

And the Lord said unto Moses, "It shall come to 
pass, while my glory passeth by, that I will put thee 
in a clef t of the rock." 

Glory, is presented in the Scriptures in two as- 
pects. When Moses made supplication to Jehovah, 
saying, " I beseech thee shew me thy glory," — the 
Lord replied, by promising first, to make all His 



40 



Yahweh-Elohim" the Memorial Name. 



goodness to pass before him. He made mention of 
certain glorious moral attributes that characterized 
the name of Yahweh. The mystery contained with- 
in this shadow is revealed through " the knowledge 
of the glory of God/' as manifested through Jesus 
Christ. 

That " the glory of God," consists in those divine 
attributes and qualities that shine out through the 
character of Jehovah, — as well as that radiance of 
visible brightness revealed in Spirit light, — many 
testimonies abundantly prove. The Psalmist in 
supplication saith : " Help us, O God, for the glory 
of thy name " (Ps. Ixxix. 9). In exhortation saith: 
" Give unto the Lord, the glory due unto his name " 
(Ps. xxix. 1, 2). By this we understand, that it is 
required of us to ascribe unto Jehovah, the lustre of 
those divine attributes which belong to His name. 
And let all who are able to understand and appre- 
ciate those marvellous excellences, render the hom- 
age of obedience and adoration. 

Those wonderful exhibitions of miraculous power, 
described in the testimony, also form part of the 
glory of His name. Moses, in his song of triumph, 
says, " Thy right hand, O Lord, is become glorious 
in power" (Exod. xv.). And the words of the 
apostle Paul, concerning Christ's resurrection, saith : 
" Like as Christ was raised up from the dead, by 
the glory of the Father" (Rom. vi.). 

This display of miraculous spirit-power, in per- 



" Yahzveh-Elohimy the Memorial Name. 41 

forming such marvellous deeds of goodness, in de- 
livering the first-borns from the power of the enemy, 
is the glory ascribed to Jehovah in these passages. 
The Psalmist disclaims any glory for mortals, say- 
ing: " Not unto us, O Lord, not unto us, but unto 
thy name give glory, for thy mercy, and for thy 
truth's sake " (Ps. cxv. I, 2). 

"The glory of the Lord," in the sense of visible 
spirit-brightness, is spoken of as having appeared, 
occasionally, during the ministration of Moses. At 
the time of the first giving of the law from Mount 
Sinai, the testimony saith : " A cloud covered the 
mount": "And the sight of the glory of the Lord 
was like devouring fire, on the top of the mount, in 
the eyes of the children of Israel " (Exod. xxiv. 17). 
On other special occasions, it is said, " the glory 
of the Lord appeared in the cloud " (Exod. xvi. 
10, Num. xvi. 42). "And the glory of the Lord 
appeared in the Tabernacle of the congregation " 
(Numb. xiv. 10). 

In the scene of this record of the name, however, 
the glory infolded within the cloud, is not said to 
have appeared, or shone out in visible brightness. 
Its sign-language, seemed to speak of a " Hidden 
period." The Mosaic " Olahm " was a period full 
of " shadows." Those glimpses of spirit-glory that 
were permitted on special occasions to illumine the 
cloud, were but the shadowings of the glory that is 
yet to be revealed. A transient reflection of the 



42 



'Yahweh-Elohim" the Memorial Name. 



glory, veiled by the covering hand, that passed over 
the rock, shone out from the countenance of 
Moses when he descended from the mount, with 
the two tables of testimony in his hand. So that 
Aaron, and all the children of Israel, when they 
saw that the skin of his face shone, " were afraid to 
come nigh him." .... " And till Moses had done 
speaking with them, he put a veil upon his face " 
(Exod. xxxiv. 33). 

The significance of this figure is unfolded by the 
apostle Paul, in his letter to the Corinthians. He 
there reveals the " hidden wisdom " contained in 
this shadow, — as he saith: "If the ministration of 
death, written and engraven in stones, came with 
glory, so that the children of Israel could not stead- 
fastly behold the face of Moses for the glory of his 
countenance ; which glory was passing away : How 
shall not the ministration of the Spirit be rather 
glorious? For/ if the ministration of condemna- 
tion be glory, much more doth the ministration of 
righteousness exceed in glory." The veil which 
Moses had put upon his face, is, then, explained to 
signify that the glory pertaining to the " ministra- 
tion of righteousness," could not be seen by the 
children of Israel : the testimony reading thus • 
" Moses put a veil upon his face, that the children 
of Israel could not steadfastly look to the end of 
that which was passing away." That is, — to the 
end of the Mosaic order of things, — when the 



" Yahweli-Eloliim" the Memorial Name. 43 

M ministration of righteousness/' was brought in. 
" But their minds were blinded : for until this day 
remaineth the same veil untaken away in the read- 
ing of the Old Testament : which veil is done away 
in Christ. But unto this day when Moses is read, 
the veil is upon their heart. Nevertheless, when it 
shall turn to the Lord, the veil shall be taken away : 
Now, the Lord is that Spirit " (2 Cor. iii. 7—17). 
Thus we are led to apprehend that the Spirit of 
glory, veiled within the overshadowing cloud that 
encircled the cleft rock, was the Spirit that came 
to be indwelling in Him who is styled, "the Lord 
of glory " (2 Cor. ii. 8). 

Moses, as a type of Christ, was privileged to re- 
flect some of the glory pertaining to the work and 
mission of the Anointed. He spake to the chil- 
dren of Israel, and said: " The Lord thy God will 
raise up unto thee a Prophet, from the midst of 
thee, of thy brethren, like unto me : unto him shall 
ye hearken. " . . . . " And the Lord said : I will 
put my words in his mouth : and he shall speak 
unto them all that I shall command him. And it 
shall come to pass, that whosoever will not hearken 
unto my words, that he shall speak in my name, I 
will require it of him " (Deut. xviii.). 

"And the Lord said unto Moses, Hew thee two 
tables of stone like unto the first : and I will write 



44 " Yahweh-Elohim" the Memorial Name. 

upon these tables the words that were in the first 
tables which thou brakest. And be ready in the 
morning, and come up in the morning unto Mount 
Sinai, and present thyself there to me in the top of 
the mount. " " And he hewed two tables of stone, 
like unto the first : and Moses rose up early in the 
morning and went up into Mount Sinai, as the 
Lord had commanded him, and took in his hand 
the two tables of stone. And the Lord descended 
in the cloud, and stood with him there and pro- 
claimed the name of the Lord. And the Lord 
passed by before him, and proclaimed, — ' Yahweh/ 
Yahweh-Ail, merciful and gracious, long suffering, 
and abundant in goodness and truth ; keeping 
mercy for thousands, forgiving iniquity and trans- 
gression and sin, and that will by no means clear 
the (disobedient) ; visiting the iniquity of the fathers 
upon the children and upon the children's children 
unto the third and fourth." " And Moses made 
haste and bowed his head toward the earth, and 
worshipped" (Exod. xxxiv. I, 2-4, 8). 

The law and the testimony, " written and en- 
graven in stones," is laid by Jehovah at the foun- 
dation of the Mosaic " Kosmos," or constitution. 

Concerning the law, Paul says, " which hast the 
form of knowledge and of the truth in the law " 
(Rom. ii. 20). Christ taught His disciples, saying: 
" Think not that I am come to destroy the law or 
the prophets : I am not come to destroy, but to ful- 



" Yahzveh-Elohim" the Memorial Name, 45 

fil. For verily I say unto you, till heaven and 
earth pass, one jot or one tittle shall in no wise pass 
from the law till all be fulfilled" (Matt. v. 17, 18). 
" Christ is the end of the law, for righteousness, 
to every one that believeth " (Rom. x. 4). When 
Christ had fulfilled the law in every point, the 
" heaven and earth," under that constitution of 
things, as given through Moses, did pass away. The 
apostle Paul, speaking of the changed order of 
things, saith : " Having abolished in his flesh the 
law of commandments contained in ordinances" 
(Eph. iii. 16). Thus the power of the Abrahamic 
Covenant was made manifest through the name of 
Yahweh and His Anointed One. The righteous- 
ness of the law, is more perfectly revealed through 
the Gospel of Christ. And as the foundation of 
the Mosaic heaven and earth, was laid in the law 
and the testimony, — so the foundation of the new 
Creation in Christ Jesus, is laid by the Spirit in 
" the Word of the truth of the Gospel," that Jesus 
preached ; Paul testifying that, " Other foundation 
can no man lay than that is laid, which is Jesus 
Christ " (1 Cor. iii. 11). In his epistle to the Ephe- 
sians, addressing all true believers, he saith : " Ye 
are built upon the foundation of the apostles and 
prophets, Jesus Christ himself being the chief 
corner-stone " (Eph. ii. 20). Peter, in his first epis- 
tle, tells us that, " the Spirit of Christ was in the 
prophets" (1 Pet. i. 10, 11). The apostle Paul, ad- 



4.6 " Yahweh-Elohim" the Memorial Name. 

dressing the Lord as "that Spirit/' saith : "And 
thou, Lord, in the beginning, hast laid the founda- 
tions of the earth, and the heavens are the works 
of thy hands" (Heb. i. 10). The apostle John, 
concerning " the Word," " the Light," and " the 
Life," saith : " He was in the world, and the world 
was made by him, and the world knew him not" 
(John k). 

In the light of these testimonies, Christ, as " the 
truth," is shadowed forth in this record of the name. 
Of the truth, as centered in the name of Yahweh, 
the Psalmist bears testimony, saying : " I will praise 
thy name, for thy loving-kindness and for thy truth : 
for thou hast magnified thy word, above all thy 
name " (Ps. cxxxviii. 2). " His truth endureth to 
all generations " (Ps. c. 5). " God shall send forth 
his mercy and his truth " (Ps. lvii. 3). " Mercy and 
truth shall go before thy face" (Ps. lxxxix. 15). 
" Let thy loving-kindness and thy truth continually 
preserve me " (Ps. xl. 11). " O send out thy light 
and thy truth ; let them lead me " (Ps. xliii. 3). 
" Thy counsels of old are faithfulness and truth " 
(Isai. xxv. 1). " O Lord, are not thine eyes upon 
the truth?" (Jer. v. 3). Concerning Christ, the 
Spirit saith: "His truth shall be thy shield and 
buckler " (Ps. xci.). Referring to the judgments 
administered by the Anointed in the future Age, 
the Psalmist saith : " He shall judge the world with 
righteousness, and the people with his truth " (Ps. 



" Yahweh-Elohim" the Memorial Name. 47 

xcvi. 13). " Thy righteousness is an everlasting 
righteousness, and thy law is the truth " (Ps. cxix. 
142). 

PE^CY W$ jaDGJftEJOT. 

" Keeping mercy for thousands, forgiving iniquity 
and transgression and sin : and that will by no 
means clear (the disobedient) ; visiting the iniquity 
of the fathers upon the children, and upon the chil- 
dren's children unto the third and to the fourth " 
(Exod. xxxiv. 7). 

When Moses charged and exhorted the children 
of Israel to be faithful and obedient unto all " the 
commandments, the statutes, and the judgments/' 
which he had taught them from Jehovah, he re- 
minds them of those glorious attributes of His 
great name, saying : " Because the Lord loved you, 
and because he would keep the oath which he had 
sworn unto your fathers, hath the Lord brought 
you out with a mighty hand and redeemed you out 
of the house of bondage, from the hand of Pharaoh, 
king of Egypt. Know, therefore, that the Lord 
thy God, he is God, the faithful God, which keepeth 
covenant and mercy, with them that love him and 
keep his commandments, to a thousand generations : 
And repayeth them that hate him to their face to 
destroy them." . . . . " Wherefore it shall comb to 
pass if ye hearken to these judgments, and keep 
and do them, that the Lord thy God shall keep 
unto thee the covenant and the mercy which he 



48 " Yakweh-Elohim" the Memorial Name. 

sware unto thy fathers" (Deut. vii. 8-12). The 
Psalmist tells how unmindful they were of the 
Lord's mercies, saying: "Our fathers understood 
not thy wonders in Egypt : they remembered not 
the multitude of thy mercies " (Ps. cvi.) . Nehemiah, 
recounting the mercies and forgivenesses which Je- 
hovah had extended toward Israel, saith : " Thou 
earnest down also upon Mount Sinai and spakest 
with them from heaven, and gavest them right judg- 
ments and true laws, good statutes and command- 
ments. " .... "And gavest them bread from 
heaven for their hunger, and broughtest forth water 
for them out of the rock for their thirst, and prom- 
isedst them that they should go in to possess the 
land which thou hadst sworn to give them. But 
they dealt proudly, and hardened their necks, and 
hearkened not unto thy commandments. And re- 
fused to obey, neither were mindful of thy wonders 
that thou didst among them ": — " but thou art a 
God ready to pardon, gracious and merciful, slow 
to anger, and of great kindness, and forsookest 
them not." ....*' Yet many years didst thou for- 
bear them, and testifiedst against them, by thy Spirit 
in thy prophets: yet would they not give ear: 
therefore gavest thou them into the hands of the 
people of the lands. Nevertheless, for thy great 
mercies* sake, thou didst not utterly consume them 
nor forsake them : for thou art a gracious and mer- 
ciful God " (Neh. ix.). 



" Yahweh-Elohim" the Memorial Name. 49 

When the seventy years of the Babylonian cap- 
tivity were drawing to a close, the prophet Daniel 
made supplication unto Yahweh, on behalf of his 
people Israel. It is thus written : " And I prayed 
unto the Lord my God, and made my confession, 
and said, O Lord, the great and dreadful God ; 
keeping the covenant and mercy to them that love 
him, and to them that keep his commandments. 
We have sinned, and have committed iniquity, and 
have done wickedly, and have rebelled, even by de- 
parting from thy precepts and from thy judgments: 
Neither have we hearkened unto thy servants, the 
prophets, which spake in thy name, to our kings, 
our princes, and our fathers, and to all the people 
of the land. O Lord, righteousness belongeth unto 
thee, but unto us confusion of faces, as at this day. 
.... To the Lord our God belong mercies and 
forgivenesses, though we have rebelled against him." 
...-." Yea, all Israel have transgressed thy law, 
even by departing, that they might not obey thy 
voice ; therefore the curse is poured upon us, and 
the oath that is written in the law of Moses, the 
servant of God, because we have sinned against 
him." . ..." As it is written in the law of Moses, 
all this evil is come upon us : yet made we not our 
prayer before the Lord our God, that we might turn 
from our iniquities and understand thy truth." 
. . . . "O Lord, according to all thy righteousness, 
I beseech thee, let thine anger and thy fury be 
4 



$o " Yahweh-Elohim^ the Memorial Name. 

turned away from thy city Jerusalem, thy holy 
mountain : because for our sins, and for the iniqui- 
ties of our fathers, Jerusalem and thy people are 
become a reproach to all that are about us. Now, 
therefore, O our God, hear the prayer of thy serv- 
ant, and his supplications, and cause thy face to 
shine upon thy Sanctuary that is desolate, for the 
Lord's sake " (Dan. ix.). While he was " speaking 
in prayer," Gabriel came unto him and said : " O 
Daniel, I am come forth to give thee skill and un- 
derstanding: At the beginning of thy supplications 
the commandment came forth, and I am come to 
shew thee." He then delivered unto him the 
" Prophecy of the Seventy weeks." In which he 
informed him of the length of time that should 
elapse from the going forth of the commandment 
" to restore and build Jerusalem," unto the appear- 
ing of " Messiah the Prince." And that he should 
" confirm the covenant with many " during " one 
week." This, according to our able Chronologist, 
was the last week of the Seventy. The word, 
through the angel messenger, revealed some of the 
leading features in the laying of the foundation for 
that " mercy which God had promised unto the 
fathers." After this, he foretells of a period in 
which the judgments of Jehovah should rest heav- 
ily, in His anger, upon the land and the people of 
Israel. In the revised translation of the text, given 
by the Dr., it reads thus : " And because of an 



" Yahweh-Elohim" the Memorial Name. 5 1 

overspreading of abominations, there shall be a 
desolating, even to destruction, and that decreed 
shall be poured out upon the desolator" (" Anato- 
lia? P- 39)- 

The destruction of the holy city (Jerusalem) and 
the temple by the Romans A.D. 70-2, brought about 
the overspreading of those abominations that have 
desolated the holy land and city unto the present 
day. These, according to the prophets testimony, 
have been decreed, as the visitation of the righteous 
judgment of Jehovah, because of the sins of His 
people. But the time when mercy shall be ex- 
tended to the house of Israel is also decreed, 
through the testimony of the prophets. 

When the end of this long period of desolation 
shall arrive — while the judgments of the " sixth 
vial " are being poured out upon the desolator, 
will appear the Deliverer. A symbolic representa- 
tion of Him was shown to Daniel in the vision 
recorded in the tenth chapter. There appeared 
unto him, " a man whose appearance was representa- 
tive of the perfect Prince Royal in glory" ("Ana- 
tolia" p. 45), together with His body — a glorified 
host. " The voice of his words, like the voice of a 
multitude." While contemplating this glorious 
vision, Daniel passed through a figurative death 
and resurrection. And the angel messenger said 
unto him : " Now I am come to make thee under- 
stand what shall befall thy people in the latter 



52 " Yahweh-Elokim" the Memorial Name. 

days : for yet the vision is for days " (ch. x.). 
The prophecy concludes, with the appearing of One 
who is called "'" Michael, the great Prince, ,, who 
standeth for the people of Daniel in the " time of 
trouble, such as never was since there was a nation, 
even to that same time " (Dan. xii.). The symbolic 
personage of the tenth chapter, and u Michael the 
great Prince/' will appear in one and the same 
glorious Redeemer, even Jesus of Nazareth, the 
king of Israel. Then will be realized in fulness 
those " mercies and forgivenesses/' for which Daniel 
so earnestly prayed on behalf of his people. 

When Yahweh shall establish the " covenanted 
throne in the heavens/' of the "political aerial/' He 
will " build again the tabernacle of David that is 
fallen down." Then will appear that mercy, re- 
ferred to by the Psalmist, when he saith : " Mercy 
shall be built up forever : thy faithfulness shalt thou 
establish in the very heavens." The enduring 
promise of Jehovah is, " I have made a covenant 
with my chosen, I have sworn unto David my serv- 
ant. Thy seed will I establish forever, and build 
up thy throne to all generations " (Ps. lxxxix.). 

In view of the mercy that Jehovah is keeping for 
to bestow upon His people in the future Age, His 
word through the prophet foretells of a certain 
preparation of heart that is to take place in them. 
Thus saith the Lord : " I will pour upon the house 
of David, and upon the inhabitants of Jerusalem, 



" Yahweh-Elohim" the Memorial Name. 53 

the Spirit of grace and of supplications : and they 
shall look upon me whom they have pierced, and 
they shall mourn for him, as one mourneth for his 
only son, and shall be in bitterness for him as one 
that is in bitterness for his first-born " (Zech. xii.). 

The prophet Ezekiel dwells much upon the mercy 
and the blessings in store for Israel ; but previous 
to receiving them, the word of Jehovah saith : " I 
will yet, for this, be inquired of by the house of 
Israel, to do it for them" (Ezek. xxxvi.). 

When the days of sorrowing exile shall have an 
end, the prophet foretells of their return, saying, 
"Afterward shall the children of Israel return, and 
seek the Lord their God, and David their king ; 
and shall fear the Lord and his goodness in the 
latter days" (Hos. iii.). The Spirit through the 
Psalmist, speaking prophetically concerning these 
days of grace and favor, as though they were actu- 
ally come, says : " Lord, thou hast been favorable 
unto thy land : thou hast brought back the captivity 
of Jacob. Thou hast forgiven the iniquity of thy 
people ; thou hast covered all their sin. Thou hast 
taken away all thy wrath ; thou hast turned thyself 
from the fierceness of their anger." . . . . " Yea, 
the Lord will give good : and our land shall yield 
her increase. Righteousness shall go before him, 
and shall set us in the way of his steps " (Ps. 
lxxxv.). 

It is only through their obedient recognition of 



54 " Yahweh-Elohim" the Memorial Name. 

the true Messiah, that a door of entrance into the 
land of their fathers will be opened unto the chil- 
dren of Israel. The word of the Lord, through 
the prophet, saith concerning Him: "Thus saith 
Yahweh, the Redeemer of Israel, and his holy one, 
to him whom man despiseth, to him whom the na- 
tion abhorreth, to a servant of rulers : Kings shall see 
and arise, princes also shall worship, because of the 
Lord that is faithful, and the holy one of Israel, 
and he shall choose thee. Thus saith Jehovah, In 
an acceptable time have I heard thee, and in a day 
of salvation have I helped thee : and I will preserve 
thee, and give thee for a covenant of the people, to 
establish the earth, to cause to inherit the desolate 
heritages : that thou mayest say to the prisoners, 
Go forth ; to them that are in darkness, Shew your- 
selves" (Isa. xlix. 7-9). 

Addressing Israel, Jehovah saith : " Hearken 
unto me, O Jacob, and Israel, my called: I, the 
First; I, also, the Last " (Isa. xlviii. 12). "And 
thou shalt know that I, Yahweh, am thy Saviour 
and thy Redeemer, the mighty One of Jacob " (Isa. 

lx. 16). 

m 

A record is still further given in Numbers of 
certain elements of the name. Here, as in the 
former place of record, Moses is the recipient of 
blessing. According to the promise the Lord had 
given him : " In all places where I record my name, 



" Yahweh-Elohim" the Memorial Name. 55 

I will come unto thee, and I will bless thee " (Ex. 
xx. 24). And here, as before, the blessing is pre- 
ceded by the curse, — according to the unchanging 
principle, that the evil must come before the good, 
and " before honor is humility.'' 

" The people again murmured and complained, 
and the anger of the Lord was kindled greatly: 
Moses also was displeased" (Num. xi.). "And 
Moses said unto the Lord, Wherefore hast thou 
afflicted thy servant ? and wherefore have I not 
found favor in thy sight, that thou layest the bur- 
den of all this people upon me? " .... "I am not 
able to bear all this people alone, because it is too 
heavy for me." 

The Lord regarded his supplication and his 
grief ; and prepared a fresh memorial of His favor, 
in giving him able and worthy helpers, to aid him 
in the work and service which had been appointed 
him to do. " And the Lord said unto Moses, 
Gather unto me seventy men of the elders of Israel, 
whom thou knowest to be the elders of the people, 
and officers over them : and bring them unto the 
tabernacle of the congregation, that they may stand 
there with thee. And I will come down and talk 
with thee there : and I will take of the Spirit which 
is upon thee, and will put upon them : and they 
shall bear the burden of the people with thee, that 
thou bear it not thyself alone." .... "And 
Moses went out and told the people the words of 



56 " Yakweh-Elokim" the Memorial Name. 

the Lord, and gathered the seventy men of the 
elders of the people, and set them round about the 
tabernacle. And the Lord came down in a cloud, 
and spake unto him, and took of the Spirit that was 
upon him, and gave it unto the seventy elders : 
and it came to pass that when the Spirit rested 
upon them, they prophesied and did not cease " 
(Numb. xi.). 

This record exhibits the bringing in of a number 
to share in the reception of that Spirit, which had 
first been given to Moses alone : and to share in 
the bearing of the burden together with him. 

Moses was placed in a higher and more exalted 
position than any of the prophets that were among 
the congregation of Israel. And when Aaron and 
Miriam spake against him, the Lord appeared in 
his defence : and arraigned the transgressors. Ad- 
ministering to them a severe rebuke, He gave fuller 
expression of favor toward Moses (Numb. xii.). 

The land-covenant is then brought into view. 
And because of the evil report given by the men 
who were sent to search the land of Canaan, the 
children of Israel fell into unbelief and rebelled 
against Moses and Aaron. The Lord threatened 
to disinherit them, and said to Moses, " I will make 
of thee a greater and mightier nation than they." 
But Moses makes intercession for the people ; and 
pleads for the sake of the name of Yahweh, saying : 
"And now, I beseech thee, let the power of my 



" Yahzveh-Elohim" the Memorial Name. 57 

Lord be great according as thou hast spoken, say- 
ing, The Lord is long-suffering and of great mercy, 
forgiving iniquity and transgression, and by no 
means clearing (the disobedient), visiting the ini- 
quity of the fathers upon the children unto the 
third and fourth. Pardon, I beseech thee, the ini- 
quity of this people, according to the greatness of 
thy mercy, and as thou hast forgiven this people, 
from Egypt even until now. And the Lord said, 
I have pardoned according to thy word : but as 
truly as I live, all the earth shall be filled with the 
glory of the Lord " (Numb. xiv.). 

Notwithstanding the loving-kindness of Moses 
in making intercession for them, and the goodness 
and mercy of Yahweh in pardoning them — another 
coalition was formed against Moses and against 
Aaron, by " Korah, Dathan, and Abiram," together 
with " two hundred and fifty princes of the assem- 
bly." The visitation of Yahweh's wrath destroyed 
them. " And the glory of the Lord appeared in 
the cloud that covered the tabernacle of the con- 
gregation. " " And Moses and Aaron came before 
the tabernacle : and the Lord spake unto Moses, 
saying, Get you up from among this congregation, 
that I may consume them as in a moment : and 
they fell upon their faces " (Numb. xvi.). 

On this occasion there was something more than 
the intercession of Moses required, to bring about 
a reconciliation for the congregation of Israel. 



58 " Yahweh-Elohim" the Memorial Name. 

Atonement had to be made. " And Moses said 
unto Aaron, Take a censer, and put fire therein 
from off the altar, and put on incense, and go 
quickly unto the congregation, and make an atone- 
ment for them : for there is wrath gone out from 
the Lord, the plague is begun. And Aaron took 
as Moses commanded, and ran into the midst of 
the congregation : and behold, the plague was be- 
gun among the people : and he put on incense, 
and made an atonement for the people. And he 
stood between the dead and the living : and the 
plague was stayed." 

In this, the principle is shadowed forth, that it is 
only through the divinely-instituted atonement 
that propitiation for sin can be made. The high- 
priest alone was appointed for this work. The 
true realization of this, can only be found in Christ. 
It is only through the atonement that He has made 
and instituted through the eternal Spirit that the 
great plague of sin and death that afflicts human- 
ity can be stayed, or done away with. 

After the scene of death, the budding rod of 
Aaron is next introduced. " Of all the twelve rods 
that Moses laid up before the Lord in the taberna- 
cle of witness," overnight, one only, "the rod of 
Aaron budded, bloomed blossoms, and yielded 
almonds." " And the Lord said unto Moses, Bring 
Aaron's rod again before the testimony, to be kept 
for a token against the rebels : and thou shalt 



" Yahweh-Elohim" the Memorial Name. 59 

quite take away their murmurings from me that 
they die not " (Numb. xvii.). The high-priest 
through whom the atonement was made, also re- 
ceived the emblem of resurrection. The budded 
rod of Aaron was kept, " laid up within the Ark 
before the testimony/' thus shadowing the life- 
giving power, not vested in Aaron, but in the One 
whom the Ark of the Covenant represented. 

The record thus shows, that on each occasion, 
when the hearts of the children of Israel were 
turned away in rebellion against Moses, it only 
served in the fuller unfolding of the purpose of 
Yahweh, and the bestowing some fresh memorial 
of His favor, to enrich the cup of blessing Moses 
held. 

"TflE Wm^\ @F JSEP7HP¥I0N." 

In the ordinances which the Lord gave unto 
Moses, concerning offerings for sin, in the atone- 
ment thereof — divers kinds of sacrifices and manner 
of cleansing, were directed for different kinds of sin. 
Atonement was made for "sins of ignorance," and 
trespasses unwittingly committed. Atonement was 
also made for physical defilement contracted by 
the touch of any unclean thing. Both that which 
was physical and that which was actual transgres- 
sion were designated as " Sin." There were also 
sins presumptuously committed for which no 
atonement was provided. 



60 "Yahweh-Elohim" the Memorial Name. 

In the type described in Numb, xix., certain 
principles for the cleansing and purifying of sin 
are represented. " Cedar-wood and hyssop and 
scarlet were cast into the midst of the burning of 
the heifer." And one who was clean was com- 
manded to " gather up the ashes of the heifer, and 
lay them up without the camp in a clean place : to 
be kept for the congregation of the children of 
Israel for a water of separation : it is a purification 
for sin." When taken for use, " running water was 
put thereto in a vessel," and sprinkled upon the 
unclean. It was for the special cleansing of those 
who had touched the dead, or a grave. In the light 
of the " Revealed Mystery," the beautiful signifi- 
cance of this shadow is brought out. The believer, 
in coming to Christ, is called to pass through a 
" water of separation." The water alone can not 
purify apart from the cleansing, purifying princi- 
ples, contained in the sacrificial offering. In the 
type, it was for the cleansing and purifying of those 
who had been in contact with the dead. In the 
antitype, the separating, purifying power contained 
in the one true sacrificial offering, separates and 
purifies the believer, from spiritual contact with 
the " dead in trespasses and sins." And the same 
separating, purifying power of those cleansing prin- 
ciples contained therein, will finally cleanse, from 
contact with death and the grave. 

The complete moral and spiritual separateness 



11 Yahweh-Elohim" the Memorial Name. 6\ 

from contact with that which is defiling, prefigured 
in this type, is expressed in plain words by the 
apostle Paul, thus : " What fellowship hath right- 
eousness with unrighteousness? and what com- 
munion hath light with darkness ? What concord 
hath Christ with Belial ? or what part hath he that 
•believeth with an infidel? And what agreement 
hath the temple of God with idols? for ye are the 
temple of the living God : as God hath said, I will 
dwell in them, and walk in them : and I will be 
their God, and they shall be my people. Where- 
fore come out from among them, and be ye sepa- 
rate, saith the Lord, and touch not the unclean; 
and I will receive you : and will be a Father unto 
you, and ye shall be my sons and daughters, saith 
the Lord Almighty " (2 Cor. vi. 14-18). 

"¥flE WATERS 0K OTIKE." 

The congregation of Israel "came into the wilder- 
ness of Zin, and there was no water for the congre- 
gation : and they gathered themselves together 
against Moses and against Aaron " . . . . (Num. 
xx.). " And Moses and Aaron went from the pres- 
ence of the assembly unto the door of the tabernacle 
of the congregation, and they fell upon their faces : 
and the glory of the Lord appeared unto them. 
And the Lord spake unto Moses, saying, Take the 
rod, and gather thou the assembly together, thou 



62 " Yahweh-Elohim" the Memorial Name. 

and Aaron, thy brother, and speak ye unto the 
rock before their eyes : and it shall give forth his 
water, and thou shalt bring forth to them water out 
of the rock : so thou shalt give the congregation 
and their beasts drink. And Moses took the rod 
from before the Lord as he commanded him. And 
Moses and Aaron gathered the congregation to- 
gether before the rock: and Moses lifted up his 
hand, and with his rod he smote the rock twice ; 
and the water came out abundantly." 

The rock, the Scripture hath shown, represented 
Christ. Paul calls it a " Spiritual Rock," saying, 
" They all drank of that spiritual rock that followed 
them : and that Rock was Christ" (i Cor. x.). It 
was a spiritual rock, because filled with the Spirit- 
power of Jehovah ; by which the water was caused 
to flow out, through the medium of His " Elohistic 
representative" who stood there unseen. " This is 
the water of Meribah : because the children of 
Israel strove with the Lord, and he was sanctified 
in them." 

The Rock, being typical of Christ — the water, 
flowing out of it, became typical of that " living 
water " which Jesus said He would give to all who 
were athirst. Of that living water He spake, say- 
ing, " Whosoever drinketh of the water that I shall 
give him, shall never thirst : but the water that I 
shall give, shall be in him a well of water springing 
up unto everlasting life" (John iv. 14). This living 



" YahwekElohitn" the Memorial Name. 63 

water, is shown to be that spiritual life, and vitality, 
emanating from the Word of truth. It is also that 
pure life-giving stream of spirit, which the apostle 
John describes in his book of symbol — the Apoc- 
alypse. In vision he is shown "A pure river of 
water of life, clear as crystal, flowing out from the 
throne of God and of the Lamb" (Rev. xxii.). This 
river is the subject of the Spirit's testimony in Ps. 
xlvi., " There is a river, the streams whereof shall 
make glad the city of God, the holy place of the 
tabernacle of the Most High." 

The fertilizing influences of the Word of truth, 
are likened unto the influences of the rain and the 
dew upon the earth. The word of Jehovah through 
the prophet saith : "As the rain cometh down, and 
the snow from heaven, and returneth not thither, 
but watereth the earth, and maketh it bring forth 
and bud, that it may give seed to the sower and 
bread to the eater : so shall my word be that goeth 
forth out of my mouth : it shall not return unto me 
void ; but it shall accomplish that which I please, 
and it shall prosper whereto I sent it" (Isa. lv. 
10, 11). Harmonious testimony Moses gives, say- 
ing: " My doctrine shall drop as the rain, my speech 
shall distil as the dew : as the small rain upon the 
tender herb, and as the showers upon the grass " 
(Deut. xxxii. 1, 2). Therefore, the Spirit through 
the prophet, speaks of Jehovah as the " fountain of 
living waters" (Jer. ii. 13). 



6\ " Yakwek-Elohim" the Memorial Name. 

The "Strife" that arose over the life-giving 
waters of Meribah, seemed to prefigure the strife 
that was destined to arise when Christ should dis- 
pense the " living water" of the Spirit -word of 
truth ; and ever afterward, whenever that spiritual 
vitality, emanating from the Living Word, is mani- 
fested. 

In passages relating to other subjects, water is 
used in different senses. Sometimes as an emblem 
of affliction : as when the Spirit of Christ, through 
the Psalmist, laden with grief and sorrow, saith : 
"All thy waves and thy billows are gone over me " 
(Ps. xlii. 7). 

An emblem of truth and righteousness in the 
following testimony, where the Lord, addressing 
Israel, saith : " O that thou hadst hearkened to my 
commandments ! then had thy peace been as a 
river, and thy righteousness as the waves of the 
sea" (Isa. xlviii.). To those that keep His com- 
mandments, the Word saith : " The Lord shall 
guide thee continually "; " and thou shalt be like a 
watered garden, and like a spring of water, whose 
waters fail not " (Isa. lviii.). 

Waters, are also emblematic of a multitude of 
people, as when the prophet in vision saw a glorious 
personage, representative of the Christ, and His 
immortalized host of redeemed ones — " his voice " is 
likened to " the sound of many waters " (Rev. i. 15). 
Waters, also represent a multitude of wicked people : 



" Yahweh-Elohim" the Memorial Name. 6 



3 



as when the Spirit through the Psalmist, uttering 
prophetic words concerning the Christ, saith : 
" The sorrows of death compassed me, and the 
floods of ungodly men made me afraid." .... " He 
sent from above, he took me, he drew me out of 
many waters. He delivered me from my strong 
enemy, and from them which hated me " (Ps. xviii ). 
In the blessing wherewith Moses, the man of 
God, blessed the children of Israel before his death. 
Concerning Levi, he said : " Let thy Thummim and 
thy Urim be with thy holy One, whom thou didst 
prove at Massah, and with whom thou didst strive 
at the waters of Meribah " (Deut. xxxiii.) 



And the people became " much discouraged be- 
cause of the way "; and they " spake against God 
and against Moses." . . . . " And the Lord sent 
fiery serpents among the people, and they bit the 
people ; and much people of Israel died. Therefore 
the people came to Moses, and said, We have sinned, 
for we have spoken against the Lord and against 
thee ; pray unto the Lord that he take away the 
serpents from us. And Moses prayed for the people. 
And the Lord said unto Moses : Make thee a fiery 
serpent, and set it upon a pole ; and it shall come 
to pass, that every one that is bitten, when he 
looketh upon it, shall live. And Moses made a 
S 



66 " Yahweh-Elohim" the Memorial Name. 

serpent of brass, and put it upon a pole ; and it 
came to pass, that if a serpent had bitten any man, 
when he beheld the serpent of brass, he lived " 
(Num. xxi. 4-8). 

This, the closing scene of this record of the 
Name in the wilderness, presents a symbol of the 
cross ; a symbol of the condemnation of sin in the 
flesh. Christ has revealed the signification of this 
symbol in His discourse to Nicodemus, saying, a As 
Moses lifted up the serpent in the wilderness, even 
so must the Son of man be lifted up : that whoso- 
ever believeth in him should not perish, but have 
eternal life " (John iii. 14). 

At the close of the first record of the Name, the 
countenance of Moses shone with brightness — the 
reflection of that glory, infolded within the shadow- 
ing cloud, that encircled the cleft rock. In the 
closing scenes of the second record, the shadows of 
death fall heavily around ; and the glory of Moses 
declineth like the rays of the setting sun. There is 
no further mention made of the appearing of the 
glory of the Lord during the lifetime of Moses. 
As the glory of the Mosaic dispensation, in the 
end thereof, was to be superseded by " the glory 
that excelleth "; so the glory of the mission of 
Moses, the faithful servant of Yahweh, waned by 
the side of those shadows which prefigured the 
" ministration of the Spirit " through the Anointed 
One. 






" Yahweh-Elohim" the Memorial Name. 67 

Following this record of the name, is the proph- 
ecy of Balaam, concerning Israel's estate in the lat- 
ter days. He spake thus by the Spirit of Jehovah : 
11 The Lord his God is with him, and the shout of 
a king is among them." . . . . " Behold the people 
shall rise up as a great lion, and lift up himself as 
a young lion. " .... " There shall come a Star out 
of Jacob, and a Sceptre shall rise out of Israel, and 
shall smite the corners of Moab, and destroy all 
the children of Sheth. Edom shall be a possession, 
Seir also shall be a possession for his enemies : and 
Israel shall do valiantly " (Numb, xxiii. — iv.). Jacob, 
in his " prophecy of the last days," tells of the 
tribe out of which that " Star" and that " Sceptre " 
are to arise; saying, "Judah, thou art he whom 
thy brethren shall praise : thy hand shall be in the 
neck of thine enemies : thy father's children shall 
bow down before thee. Judah is a lion's whelp : 
he stooped down, he couched as a lion, and as an 
old lion: who shall rouse him up? The Sceptre 
shall not depart from Judah, nor a lawgiver from 
between his feet ; — for that Shiloh shall come : and 
unto him shall the gathering of the people be " 
(Gen. xlix.). Judah as a " lion " will be " roused 
up " when he shall come, who .is called " the lion 
of the tribe of Judah, the root and the offspring 
of David " (Rev. v.). " The bright and morning 
Star" (Rev. xxii. 16).. Being designated " the 
root" as well as "the offspring of David," leads to 



68 " Yahweh-Elohim" the Memorial Name. 

the Supreme source and fountain of Eternal Spirit- 
power, " Ail-Shaddai "; who constituted David 
king of Israel, and Jesus anointed " King of Kings, 
and Lord of Lords." This everlasting fountain of 
goodness and glory, is referred to in the blessing 
that Jacob's prophecy foretells shall come upon 
the head of Joseph. " Joseph is a fruitful bough, — 
a fruitful bough by a well, whose branches run over 
the wall : the archers have sorely grieved him, and 
shot at him, and hated him : but his bow abode in 
strength, and the arms of his hands were made 
strong by the hands of the mighty God of Jacob : 
(from thence is the Shepherd, the stone of Israel :) " 
.'..," The blessings of thy father have prevailed 
above the blessings of my progenitors, unto the 
utmost bound of the everlasting hills : they shall 
be on the head of Joseph, and on the crown of the 
head of him that was separate from his brethren. " 
Joseph is a type of Christ. He was grieved and 
hated by his brethren : but " the arms of his hands 
were made strong by the hands of the mighty 
'All/ of Jacob." Who is the Eternal strength 
and power of Him who is styled " the Shepherd 
and the stone of Israel." The blessings that are 
to come upon the head of Christ will prevail above 
all others : and will be extended through Him over 
all the earth : " To the utmost bound of the ever- 
lasting hills "; when " to the name of Jesus every 
knee shall bow, and every tongue confess, that he 



" Yahweh-Elohim" the Memorial Name. 69 

is Lord, to the glory of God the Father " (Phil. ii. 
10, 11). 

His coming reign of glory, is the subject of the fol- 
lowing prophetic testimony in " the blessing where- 
with Moses, the man of God, blessed the children of 
Israel before his death ": — " The Lord came from 
Sinai, and rose up from Seir unto them : he shined 
forth from Mount Paran, and he came with ten 
thousands of saints/' . . . . " Happy art thou, O 
Israel : who is like unto thee, O people saved by 
the Lord, the shield of thy help, — and who is the 
sword of thy excellency ! — thy enemies shall be 
found liars unto thee: and thou shalt tread upon 
their high places " (Deut. xxxiii.). 



WISD0JA. 

The Spirit through the Psalmist, saith : " O Lord, 
how manifold are thy works ! in wisdom hast thou 
made them all : the earth is full of thy riches. So 
is this great and wide sea, wherein are things creep- 
ing innumerable, both small and great beasts." 
. . . . " These all wait upon thee, that thou mayest 
give them their meat in due season. That thou 
givest them they gather : thou openest thine hand, 
they are filled with good. Thou hidest thy face, 
they are troubled : thou takest away their breath, 
they die and return to their dust. Thou sendest 
forth thy Spirit, they are created : and thou re- 



70 "Yahweh-Elohim" the Memorial Name. 

newest the face of the earth. The glory of the 
Lord shall endure forever : the Lord shall rejoice 
in his works " (Ps. civ.). Besides the glorious dis- 
play of wisdom in all the works of creation, Job 
makes allusion to another kind : when he says : 
" Where shall wisdom be found ? and where is the 
place of understanding? Man knoweth not the 
price thereof: neither is it found in the land of the 
living." " The depth saith, it is not in me : and 
the sea saith, it is not with me." . ..." It can not 
be valued with the gold of Ophir, with the precious 
onyx or the sapphire." ."...-" Whence then 
cometh wisdom ? and where is the place of under- 
standing ? Seeing it is hid from the eyes of all 
living, and kept close from the fowls of the air. 
Destruction and death say, we have heard the fame 
thereof with our ears. God understandeth the way 
thereof, and he knoweth the place thereof." .... 
" And he said unto man, Behold the fear of the 
Lord that is wisdom ; and to depart from evil is 
understanding" (Job xxviii.). 

The Spirit of wisdom, is personified in the Prov- 
erbs, thus: "I, wisdom, dwell with prudence, and 
find out knowledge of witty inventions. Counsel 
is mine, and sound wisdom : I am understanding, 
I have strength. By me kings reign, and princes 
decree justice. By me princes rule and nobles, 
even all the judges of the earth." . ..." I lead in 
the way of righteousness, in the midst of the paths 



" Yahzveh-Elohimy the Memorial Name. Ji 

of judgment : that I may cause those that love me 
to inherit substance : and I will fill their treasures. 
Jehovah possessed me, in the beginning of his way, 
before his works of old. I was set up from ever- 
lasting, from the beginning, or ever the earth was." 
. . . . " When he prepared the heavens, I was there ; 
when he established the clouds above ": — "When 
he gave to the sea his decree, that the waters should 
not pass his commandment : when he appointed 
the foundations of the earth : then I was by him 
as one brought up with him : and I was daily his 
delight, rejoicing always before him." 

Addressing the children, the Spirit saith : " Now 
therefore, hearken unto me, O ye children : for 
blessed are they that keep my ways : hear instruc- 
tion and be wise, and refuse it not." .... "The 
fear of the Lord is the beginning of wisdom : and 
the knowledge of the Holy is understanding" 
(Prov. viii.). 

The testimony of the Spirit through the Psalm- 
ist, saith : " By the word of the Lord were the 
heavens made : and all the host of them by the 
breath of his mouth " (Ps. xxxiii. 6). In the light 
of these testimonies the Spirit of wisdom that 
said, " Jehovah possessed me in the beginning of 
his way," and, " When he prepared the heavens I 
was there ": appears most closely allied with the 
Word. Fuller still is the word that " lighted upon 
Israel," saying, " In the beginning was the word 



J2 "Yahweh-Elohim" the Memorial Name. 

(or i Logos '), and the word (or ' Logos ') was 
with God (or ' Theos '), and the word (or ' Logos ') 
was God (or l Theos'). The same was in the 
beginning with God. All things w r ere made by 
him : and without him was not anything made that 
was made" (John i. 1-3). The Wisdom and the 
Word are thus shown to have been with God from 
the beginning : " Whether that beginning be re- 
ferred to the beginning of the creation narrated by 
Moses, or a remoter beginning before ever the earth 
was" {Eureka, Vol. L, p. 89). 

The heavens, literal, natural, material, are used 
in the Scripture, to represent the political and 
ecclesiastical constitutions of empires, kingdoms, 
and republics upon the earth. Reading in the 
prophecy of Daniel, about a certain power styled, 
" the little horn of the goat," the word saith, " It 
waxed great even to the host of heaven, and it cast 
down of the host and of the stars to the ground 
and stamped upon them." " The host of heaven," 
and the stars in this testimony, were the ruling 
powers in the Mosaic " Kosmos," or order of things 
that constituted the kingdom of Israel. The heav- 
ens and earth of that order of things passed away. 
Their dissolution is referred to by the apostle 
Peter, as he saith, " The heavens and the earth 
which are now by the same word are kept in store, 
reserved unto fire against the day of judgment and 
perdition of ungodly men." . . . . " The day of the 



" Yahweh-Elohim" the Memorial Name. 73 

Lord will come as a thief in the night, — in the which 
the heavens shall pass away with a great noise, and 
the elements shall melt with fervent heat, — the earth 
also, and the works that are therein shall be burned 
up." " Nevertheless, we according to his promise 
look for new heavens and a new earth, wherein 
dwelleth righteousness " (2 Pet. iii.). Of this new 
heavens and earth, the word of Jehovah testifies, 
saying, " Behold I create new heavens and a new 
earth : and the former shall not be remembered 
nor come into mind : for behold I create Jerusa- 
lem a rejoicing and her people a joy " (Isa. lxv. 
17-19). The constitution of the new heavens, 
here referred to, is to be everlasting and enduring : 
for saith the prophet concerning Zion, " Thy sun 
shall no more go down : neither shall thy moon 
withdraw itself : for the Lord shall be thine ever- 
lasting light, and the days of thy mourning shall 
be ended " (Isa. lx.). Before these new heavens 
can be made to appear, that seen in vision by John 
the revelator must transpire : when he saith, " I 
looked, and behold a door was opened in heaven/' 
A door will have to be opened in the heavens of 
the Gentile kingdoms of this world or Age. In 
order to make way for the establishing of that new 
order of things, styled, " The new heavens and new 
earth, wherein dwelleth righteousness. ,, 

The beginning of the foundation for those " new 
heavens and new earth wherein dwelleth righteous- 



74 " Yahweh-Elohim" the Memorial Name. 

ness," is shown to be in the manifestation of the 
Father, through His Son, our Lord Jesus Christ. 
Of Him the Spirit saith, He is " the beginning of 
the Creation of the Deity " (Rev. iii. 14). He is 
" the head-stone of the corner" in the new Crea- 
tion. In Him, Jehovah's Spirit of wisdom, and the 
word of his power, are revealed in fulness. There- 
fore, He is ordained to be the ruling orb of day in 
those new heavens : " The Sun of righteousness " 
who " shall arise with healing in his beams " (Mai. 
iv. 2). He will be attended by that moon and 
those starry constellations that will be accounted 
worthy to shine in His firmament. Their power 
to shine will be derived from Him. If they have 
reflected His wisdom and His word in this present 
life, they will receive power to reflect His glory in 
the future Age. According to the word of the 
prophet as he saith : " They that be wise shall shine 
as the brightness of the firmament ; and they that 
turn many to righteousness as the stars for the 
Olahm and beyond" (Dan. xii.). 

The beautiful symbolism of Psalm xix. is descrip- 
tive of that new order of things. It reads thus — 
" The heavens declare the glory of God ; and the 
firmament sheweth his handywork. Day unto day 
uttereth speech, and night unto night sheweth 
knowledge. There is no speech nor language 
where their voice is not heard. Their line is gone 
out in all the earth, and their words to the end of 



" Yaliwcli-Elohim" the Memorial Name, 75 

the world. In them hath he set a tabernacle for 
the sun : which is as a bridegroom coming out of 
his chamber, and rejoiceth as a strong man to run 
a race. His going forth is from the end of the 
heaven, and his circuit unto the ends of it : and 
there is nothing hidden from the heat thereof." 
The interweaving of the figures with " words " is 
indicative that the heavens here referred to, are 
constituted by the Word of Jehovah. The word 
spoken by a plurality of agencies : indicated in the 
phrase " their words." The testimony of the 
apostle Paul, shows that the apostolic proclamation 
of the gospel of Christ is there signified. As he 
saith : " Faith cometh by hearing, and hearing by 
the word of God. But I say, have they not heard ? 
yes, verily, their sound went into all the earth, and 
their words unto the ends of the world," — or, " Ro- 
man habitable." 

In " Eureka " we find testimony upon this point, 
reading thus : " The apostle Paul quotes the fourth 
verse in his epistle to the Romans, ch. x. 18, as 
predictive of the universality of the apostolic proc- 
lamation : but this was not all that the prophecy 
intended. How much more fully will it be accom- 
plished, when Christ and all the prophets, apostles, 
and saints, accepted and approved of him, shall 
have brought all nations into the blessedness of 
Abraham and his seed " (Eur., Vol. III., p. 679). 

The most literal and forcible passages immedi- 



y6 "Yahweh-Elohim" the Memorial Name. 

ately following the figurative in the XlXth Psalm ap- 
pear to indicate the relationship which the word of 
truth sustains to those new heavens in harmony 
with other testimony. Reading thus : " The law 
of the Lord is perfect, converting the soul : the 
testimony of the Lord is sure, making wise the sim- 
ple. The statutes of the Lord are right, rejoicing 
the heart : the commandment of the Lord is pure, 
enlightening the eyes. The fear of the Lord is 
clean, enduring forever : the judgments of the Lord 
are true and righteous altogether. ,, 

When the time shall come for the establishing 
of the " new heavens and new earth, wherein dwell- 
eth righteousness," then will be fulfilled this testi- 
mony of the Spirit through Solomon, " Wisdom 
hath builded her house, she hath hewn out her 
seven pillars" (Prov. ix.). The number "seven" 
being symbolical of perfection and completeness. 
According to the Scriptures, then, the author of 
" Eureka " says : " The Deity is wisdom, as well as 
power. Hence the divine nature is a moral nature, 
as well as substantial. His moral attributes are 
constituents of his glory, equally with those of his 
substance in its essentiality and power" {Eur., VoL 
L,p. 105). 






(gmtnanucl. 

The name conferred upon our Lord at His birth 
is full of doctrinal significance and spiritual import. 
The angel Gabriel sent from God to bear the tid- 
ings of His birth to the Virgin Mary said, — " Thou 
shalt call his name Jesus, for he shall save his 
people from their sins." .... "And they shall 
call his name Immanuel, which, being interpreted, 
is, God with us " (Matt. i.). 

The hopes of certain faithful ones in Israel be- 
came reassured by the appearance of Him in whom 
" the promises made unto the Fathers " were to be 
fulfilled. Prophecies, cluster around the mention of 
His name. Promises, on record concerning Him 
centuries before, encircle His advent as with a rain- 
bow of hope. According to the prophetic Word, 
the angel messenger said : " He shall be great, and 
shall be called the Son of the Highest : and the 
Lord God shall give unto him the throne of his 
father David ; and he shall reign over the house of 
Jacob forever, and of his kingdom there shall be no 
end." Mary, by the spirit of .prophecy, said : " My 

(77) 



78 " Yahweh-Elohim" the Memorial Name. 

soul doth magnify the Lord." . ..." He hath 
holpen his servant Israel in remembrance of his 
mercy : As he spake to our fathers, to Abraham, 
and to his seed forever." Zechariah, through the 
prophetic spirit, said : " Blessed be the Lord God 
of Israel : for he hath visited and redeemed his peo- 
ple : And hath raised up a horn of salvation for us, 
in the house of his servant David : As he spake by 
the mouth of his holy prophets, which- have been 
since the world began." — " To perform the mercy 
promised to our fathers, and to remember his holy 
covenant : The oath which he sware to our father 
Abraham " (Luke i.). The end, as seen from the 
beginning, is brought to light in these prophetic 
utterances. 

The testimony of the angel, reveals Him as both 
Son of God and Son of David: and heir to his 
throne and kingdom. The apostle Paul confirms 
this, saying: "Concerning his Son Jesus Christ, 
our Lord, which was made of the seed of David 
according to the flesh " (Rom. i. 3). 

" The angel of the Lord " came with the tidings 
of His birth to the shepherds abiding in the field, 
keeping watch over their flocks by night. " And 1 
the glory of the Lord shone round about them." 
. . . . " And suddenly there was with the angel a 
multitude of the heavenly host, praising God and 
saying: Glory to God in the highest, and on earth 
peace, good-will toward men." 



" Yahweh-Elohim" the Memorial Name. 79 

This scene of angelic worship and joy and glory, 
seemed to be typically prophetic of that which is 
to attend the time of His second advent. Accord- 
ing to the apostolic word, which saith : " And 
again, when he bringeth in the first-born into the 
world, he saith, And let all the angels of God wor- 
ship him " (Heb. i. 6). 

In fulfilling the Mosaic law, it is stated that 
"when eight days were accomplished for the cir- 
cumcision of the child, his name was called Jesus." 
" And they brought him to Jerusalem, to present 
him to the Lord." 

To Simeon, who was "just and devout, waiting 
for the consolation of Israel," it was revealed by 
the Holy Spirit that he should not see death be- 
fore he had seen the Lord's Christ. "And he 
came by the Spirit into the temple, and when the 
parents brought in the child Jesus to do for him 
after the custom of the law : then took he him up 
in his arms and blessed God and said: Lord, now 
lettest thou thy servant depart in peace, according 
to thy word : For mine eyes have seen thy salva- 
tion, — which thou hast prepared before the face of 
all people : A light for revelation to the Gentiles 
and the glory of thy people Israel." " And Sim- 
eon blessed them, and said unto Mary, his mother, 
Behold, this child is set for the fall and rising again 
of many in Israel : and for a sign which shall be 
spoken against. Yea, a sword shall pierce through 



80 "Yahweh-Elohim" the Memorial Name. 

thine own soul als®, that the thoughts of many 
hearts may be revealed. Anna, the prophetess, 
also coming in that instant, gave thanks likewise 
unto the Lord, and spake of him to all them that 
looked for redemption in Israel. " " And when they 
had performed all things according to the law of 
the Lord, they returned unto Galilee, to their own 
city, Nazareth. And the child grew, and waxed 
strong in spirit, filled with wisdom, and the grace 
of God was upon him " (Luke ii.). These testimo- 
nies lead to those words of the Spirit, through the 
Psalmist, quoted by the apostle Paul, as he saith, 
" A body hast thou prepared me " (Heb. x. 5). 

The superior wisdom and grace with which Jesus 
was endowed even in childhood, led His heart to 
yearn toward His Father's business. And when 
His parents were returning from Jerusalem, where 
they had been to keep the feast of the passover, 
they sought Him among their acquaintance and 
kinsfolk. "And when they found him not, they 
turned back again to Jerusalem, seeking him. 
And it came to pass, that after three days they 
found him in the temple, sitting in the midst of 
the doctors, both hearing them and asking them 
questions. And all that heard him were aston- 
ished at his understanding and answers." And he 
said unto his mother and Joseph, i How is it that 
ye sought me ? wist ye not that I must be about 
my Father's business?' And they understood not 



" Yahiveh-Elohim" the Memorial Name. 81 

the saying which he spake unto them. And he 
went down with them and came to Nazareth, and 
was subject unto them : but his mother kept all 
these sayings in her heart. And Jesus increased 
in wisdom and stature, and in favor with God and 
men " (Luke ii.). 



The " Star " that guided the wise men to Beth- 
lehem, where Jesus was born, appears a beautiful 
emblem, in the light of the prophecy that " There 
shall come a Star out of Jacob, and a sceptre shall 
arise out of Israel " (Numb. xxiv.). The place 
whence it should arise" is the subject of another 
prophetic utterance : " Thou Bethlehem, in the land 
of Judah,art not the least among the princes of Ju- 
dah ; for out of thee shall come a governor that 
shall rule my people Israel " (Matt. ii.). 

Designs against the life of Jesus began early to 
be formed, even in His infancy. The first adver- 
sary appeared in the person of Herod, the king. 
His machinations, however, only served as an occa- 
sion for the fulfilling of a prophecy. The angel of 
the Lord appeared to Joseph in a dream, saying, 
" Arise and take the young child and his mother 
and flee into Egypt, and be thou there until I 
bring thee word : for Herod will seek to destroy 
him. And he arose and took the young child and 
6 



82 "Yakweh-Elohim," the Memorial Name, 

his mother by night and departed into Egypt : and 
was there until the death of Herod : that it might 
be fulfilled which was spoken of the Lord by the 
prophet, saying, Out of Egypt have I called my 
Son." " Returning into the land of Israel they 
came and dwelt in a city called Nazareth, that it 
might be fulfilled which was spoken by the prophets, 
He shall be called a Nazarene " (Matt. ii.). 



The question concerning the Sonship of Jesus 
appears to have been a very perplexing one to the 
Jews. After that Jesus had received the anoint- 
ing spirit, and had been officially empowered to 
preach the Gospel, — discoursing to the Pharisees on 
one occasion, He asked them, saying, " What think 
ye of Christ ? Whose Son is he ? They say unto 
him, The Son of David. He saith unto them, How 
then doth David in spirit call him Lord, saying, 
The Lord ( ' Yahweh ' ) said unto my Lord 
(' Adoni '), Sit thou on my right hand till I make 
thine enemies thy footstool ? If David then call 
him Lord, how is he his Son? — And no man was 
able to answer him a word, neither durst any man 
from that day forth ask him any more questions " 
(Matt. xxii.). 

The truth, which was incomprehensible to the 
Pharisees, was made clear and intelligible to the 



" Yahzveh-Elohim" the Memorial Name. 83 

disciples of Jesus. When the Lord put the ques- 
tion to His disciples, saying, " Whom say ye that I, 
the Son of man, am?" Peter replied, " Thou art 
the Christ, the Son of the living God. Jesus an- 
swered and said unto him, Blessed art thou, Simon, 
for flesh and blood hath not revealed it unto thee, 
but my Father which is in heaven. And I say 
also unto thee, that thou art Peter, and upon this 
rock I will build my (' Ecclesia '), and the gates of 
Hades shall not prevail against it " (Matt. xvi.). 

Only one element of the truth was apparent to 
the Pharisees: — it was that which they could see 
and recognize with the natural eye — that Christ 
should descend from David according to the flesh. 
The Spirit that animated David's poetic theme, 
which he referred to when he said, " The Spirit 
of Yahweh spake by me, and his word was in my 
tongue," the God of Israel said, " The Rock of Is- 
rael spake to me," they were unable to compre- 
hend. 

In the manifestation of that ETERNAL SPIRIT 
Power and Word and Name of Yahweh, as tes- 
tified through Moses and the Prophets, — the mys- 
tery is revealed. And the true import of the 
words of Christ appears when He saith, " I pro- 
ceeded forth and came from God — neither came I 
of myself, but he sent me " (John viii.). Appealing 
to the testimony of Moses concerning Himself, 
Jesus said further to the Pharisees, " I am come in 



84 " Yahweh-Elohim" the Memorial Name. 

my Father's name, and ye receive me not." .... 
" Had ye believed Moses, ye would have believed 
me : for he wrote of me. But if ye believe not his 
writings, how shall ye believe my words? " (John v. 
43-47). 

%\t %rwmttb. 

The manner in which Jesus was introduced 
upon the scene of His mission and work as the 
Christ — the Anointed One ; — is thus related by Mat- 
thew: " In those days came John the Baptist 
preaching in the wilderness of Judea, and saying: 
Repent ye : for the Royal Majesty of the heavens 
has approached. For this is he that was spoken 
of by the prophet Isaiah, saying, The voice of one 
crying in the wilderness — Prepare ye the way of 

the Lord ; make his paths straight Then 

went out to him Jerusalem, and all Judea, and all 
the region round about Jordan : And were bap- 
tized of him in Jordan, confessing their sins." 
.... "And he said unto them, I indeed baptize 
you with water unto repentance ; but he that Com- 
eth after me is mightier than I, whose shoes I am 
not worthy to bear: he shall baptize you with Holy 
Spirit and with fire." 

" Then cometh Jesus from Galilee to Jordan to 
John to be baptized of him. But John forbade him, 
saying, I have need to be baptized of thee, and com- 
est thou to me? Jesus, answering, said unto him: 



" Yahweh-Elohim" the Memorial Name. 85 

Suffer it now, for thus it becometh us to fulfil all 
righteousness. Then he suffered him. And Jesus, 
when he was baptized, went up straightway out of 
the water; and lo, the heavens were opened unto 
him, and he saw the Spirit of God descending like 
a dove and lighting upon him. And lo, a voice 
from heaven, saying, This is my beloved Son, in 
whom I am well pleased " (Matt. iii.). " And Je- 
sus himself began to be about thirty years of age " 
(Luke iii.). 

The descent of the Holy Spirit dove upon the 
head of Jesus, fulfilled a portion of Gabriel's proph- 
ecy : the " Sealing the vision and prophet," and 
u Anointing the holy One of holy ones " (Dan. ix. ; 
"Anatolia" p. 34). The apostolic testimony is 
in harmony, and pointedly reveals the person to 
whom the prophecy refers. The word in the rec- 
ord of John saith concerning Jesus, — "Him hath 
God the Father sealed " (John vi. 27). And Peter, 
addressing the household of Cornelius, said : " God 
anointed Jesus of Nazareth with the Holy Spirit 
and with power" (Acts x.). 

Prefiguring this anointing Spirit, the "holy 
anointing oil " was used in the service of the Tab- 
ernacle under the law of Moses. With the " holy 
oil " the Tabernacle and all the vessels of the sanct- 
uary, the high-priest and his sons were anointed. 
The One in many being thus typified also. " The 
Spirit is the truth," saith the apostle; "and he 



86 " Yakweh-Elokim" the Memorial Name. 

whom God hath sent, speaketh the words of God ; 
for God giveth not the Spirit by measure unto 
him. The Father loveth the Son, and hath given 
all things into his hand. He that believeth on the 
Son hath everlasting life: and he that believeth not 
the Son shall not see life: but the wrath of God 
abideth on him " (John iii. 34-36). 

The Prophet foretold of the harmlessness and 
gentleness that should characterize the Spirit of 
Christ. The living fulfilment of it in the life of 
Jesus, the testimony of Matthew records. When 
on one occasion the Pharisees " held a council 
against him how they might destroy him," Jesus 
quietly " withdrew himself," and continued His work 
of grace and mercy in healing the people. "That 
it might be fulfilled " (saith the record) " which was 
spoken by the prophet Isaiah, saying, Behold my 
servant, whom I have chosen ; my beloved, in 
whom my soul is well pleased. I (Yahweh) will 
put my Spirit upon him, and he shall shew judg- 
ment to the Gentiles. He shall not strive nor cry: 
neither shall any man hear his voice in the streets. 
A bruised reed shall he not break, and smoking 
flax shall he not quench, till he send forth judg- 
ment unto victory. And in his name shall the 
Gentiles trust " (Matt. xii.). Concerning the mis- 
sion of this Anointed One, the word through the 
prophet still further testifies : " Thus saith God the 
Lord, He that created the heavens and stretched 



" Yahweh-Elohim" the Memorial Name. 87 

them out : I, Yahweh, have called thee in righte- 
ousness, and will hold thine hand and will keep 
thee, and will give thee for a covenant of the peo- 
ple : for a light of the Gentiles : to open the blind 
eyes, to bring out the prisoners from the prison, 
and them that sit in darkness out of the prison- 
house " (Isaiah xlii.). 

" CIj* temptation." 

In all the dealings of Jehovah with His people, 
His plan has ever been to appoint for them a season 
of trial, discipline, suffering, and probation previous 
to sending them forth upon any important mission. 
The more exalted the character, and the higher the 
work for Him to do, the deeper seems to have been 
the suffering and the humiliation. Probation doth 
ever precede exaltation ; and " before honor, is 
humility/' 

Following the footsteps of our Lord, the record 
informs us that after passing through the waters of 
baptism, and having received the anointing Spirit, 
He was " led up of the Spirit into the wilderness, to 
be tempted of the devil. " There, under circum- 
stances of trial, the most severe in which human 
nature could be placed, Jesus endured the greatest 
privation and hunger. Then the tempter presented 
himself with evil suggestions, prompting to cross 
the line of obedience. These Christ instantly re- 



88 " Yahweh-Elohim" the Memorial Name. 

pelled with the word of the living God. When the 
tempter said, " If thou be the Son of God, command 
that these stones be made bread : — Jesus answered, 
It is written : Man shall not live by bread alone, but 
by every word that proceedeth out of the mouth of 
God." The adversary then thought to be more suc- 
cessful by quoting Scripture, and " taking him up 
to the holy city, setteth him on a pinnacle of the 
temple, and saith unto him, If thou be the Son of 
God, cast thyself down: for it is written, He shall 
give his angels charge concerning thee : and in their 
hand they shall bear thee up, lest at any time thou 
dash thy foot against a stone." Here was a quota- 
tion of Scripture, certainly ; but a false light was 
thrown upon it. It was taken out of its proper con- 
nection and brought to bear upon an occasion for 
which it was not intended, with a view to accom- 
plish the destruction of the Son of God. Jesus 
perceived the evil intention of His adversary, and 
brought the commandment to bear upon him, and 
said : " It is written again, Thou shalt not tempt 
the Lord thy God." Thinking, probably, that an 
appeal which might touch the dignity of his position 
as a prospective ruler, would secure his triumph, the 
tempter " again taketh him up into an exceeding 
high mountain, and showeth him all the kingdoms 
of the world, and the glory of them : And saith un- 
to him, All these things will I give thee, if thou 
wilt fall down and worship me." The climax of his 



" Yahiveh-Elohim" the Memorial Name. 89 

presumption now appeared; and Jesus could no 
longer tolerate his presence ; then He said unto him, 
" Get thee hence, Satan (or adversary), for it is writ- 
ten : Thou shalt worship the Lord thy God, and 
him only shalt thou serve." Then, finding he could 
not prevail in the least, " the devil leaveth him, and 
behold, angels came and ministered unto him." 
Thus the allegiance of Christ to His Father's word 
was unswerving at all times. The words of the 
Spirit, through the Psalmist, saying: " Concerning 
the works of men, by the word of thy lips, I have 
kept me from the paths of the destroyer " (Psalm 
xvii.), seem to have a most appropriate bearing 
upon this scene of trial and temptation. 

A parallel and a contrast, are made to appear be- 
tween the trial of Jesus in the wilderness, and that 
of Adam and Eve in the garden of Eden. Both He 
and they, were placed under circumstances of trial : 
although those circumstances were different in their 
character. Temptation was presented to both, 
although the form and manner in which it came, 
were different. The tempters, in either case, were 
different, yet both are styled a the devil" in the 
New Testament. The same evil principle of an- 
tagonism to God and His word, emanated from 
both the serpent in the garden, and the tempter in 
the wilderness. But a wonderful divergence in the 
results is brought to light : for, while Eve received 
and acted upon the suggestion of the serpent, Jesus 



90 " Yahweh-Elohim" the Memorial Name. 

repelled His adversary, and cast him off, through 
the power of the word of God. Eve, by her acqui- 
escence in the deceptive reasoning of the serpent, 
became instrumental in bringing " the principle of 
evil," to be incorporated in the whole race of Adam. 
Jesus, by faithful adherence to the Father's word, 
and uncompromising contention with the adversary, 
became instrumental in bringing the " principle of 
good " and righteousness, to be incorporated in all 
those who come into Him as the head of the New 
Creation. 

The serpent flatly contradicted the word of God, 
but the tempter of Christ quoted the Scripture as 
if he believed it ; at the same time making it of 
none effect, by taking the isolated passage from its 
legitimate context, and misapplying it : so depriving 
it of its true value and import. In the hand of such 
a manipulator, the Scripture could only become an 
instrument of destruction instead of salvation. 

Both these deceivers have their counterpart 
among men. Upon the foundation of the serpent's 
lie, various forms of error have arisen in the world. 
There are those who boldly contradict and reject 
the word of God entirely ; and there are those who 
" wrest the Scriptures to their own destruction." 

The temptation of Eve assailed three distinct 
points in her nature — the lust of the flesh, the lust 
of the eyes, and the pride of life. 

Human nature has ever since been assailable in 



" Yahweh-Elohim" the Memorial Name. 91 

all these points. And when trial and temptation 
are brought to bear in each individual experience, 
some resemblance maybe traced to the first parents 
of our race. 

The Scripture tells us that Christ came in the 
flesh, and took part of human nature. " Forasmuch 
as the children are partakers of flesh and blood, he 
also himself likewise took part of the same." " For 
verily, not of angels doth he take hold, but he 
taketh hold of the seed of Abraham.'' " Wherefore 
in all things it behooved him to be made like unto 
his brethren, that he might be a merciful and faith- 
ful high-priest in things pertaining to God, to make 
propitiation for the sins of the people. For in that 
he himself hath suffered, being tempted, he is able 
to succor them that are tempted " (Heb. ii. 14-18). 
Consolation, as well as salvation for the believer, is 
contained in this truth. For the apostle Paul as- 
sures us that " We have not an high-priest who can 
not be touched with the feeling of our infirmities, 
but was in all points tempted according to our like- 
ness, yet without transgression " (Heb. iv. 15). 

In view of these testimonies the temptation of 
Christ can only be understood in the light of a most 
real and living character. And His conquest over 
every desire of nature, under such severe trial, as 
suffering of most intense and vivid reality. " And 
when the devil had ended all the temptation, he 
departed from him for a season" (Luke iv. 13). 



92 " Yakweh-Elohim^ the Memorial Name. 

Having been released, temporarily, from so trying 
an ordeal, the record of Christ's ministry still bears 
testimony to the continual subjection of His own 
will to the will of the Father. For, He said : " I 
came down from heaven, not to do mine own will, 
but the will of him that sent me " (John vi. 38). 

And when nearing the last agony, the power of 
the adversary gained a brief triumph, and combined 
to put Him to death. Still faithful and true, the 
Saviour expressed His perfect conquest, in these 
words : " Father, not my will, but thine be done " 
(Luke xxii.). The serpent's seed gained but a short- 
lived victory. The Father soon rescued His beloved 
Son, and broke the devil's chain, by raising Him 
from the dead, to a life of glorious incorruptibility, 
immortality, and power. Released then, forever, 
from the machinations of Satan (the adversary), He 
now sits " at the right hand of the throne of the 
Majesty in the heavens " (Heb. viii. 1). 

" Clje Mma of $tfe an* of f i#." 

"And Jesus returned in the power of the Spirit 
into Galilee." Victorious in His moral conflict 
with sin and Satan (the adversary), He came forth 
the " Messenger of the covenant," to show light to 
them " that sat in darkness and the shadow of 
death." According as it is written : " The people 
that sat in darkness saw great light : and to them 



44 Yahweh-Elohim" the Memorial Name, 93 

which sat in the region and shadow of death, did 
light spring up." 44 From that time Jesus began to 
preach, and to say, Repent, for the kingdom of 
heaven is at hand" (Matt. iv. 16, 17). "After that 
John was put in prison, Jesus came into Galilee, 
preaching the Gospel of the kingdom of God, and 
saying, The time is fulfilled, and the kingdom of 
God is at hand : repent ye, and believe the Gospel " 
(Mark i. 14, 15). " And Jesus went about all Galilee, 
teaching in their synagogues, and preaching the 
Gospel of the kingdom, and healing all manner of 
sickness and disease among the people " (Matt. iv. 
23). And when certain desired him to remain with 
them, he replied, "I must preach the kingdom of 
God to other cities also : for therefore am I sent " 
(Luke iv. 43). 

The testimony of John the apostle saith : " In 
the beginning was the Word (or 'Logos'), and the 
Word (or ' Logos ') was with God (or 4 Theos ') ; and 
the Word (or 'Logos ') was God " (or " Theos "). "All 
things were made by him, and without him was not 
anything made that zvas made!' " In him was life : 
and the life was the light of men. And the light 
shineth in darkness, and the darkness compre- 
hended it not." " That was the true light, which 
lighteth every man coming into the world." That 
is, into the world (or " Kosmos"), created by the in- 
dwelling 44 Spirit of wisdom," which was in the be- 
ginning with God. 



94 " Yahweh-Elohim" the Memorial Name. 

"And the Word was made flesh, and dwelt 
among us," saith the apostle (" and we beheld his 
glory, the glory as of the only begotten of the 
Father), full of grace and truth. John bare witness 
of him, and cried, saying, This was he of whom I 
spake. He that cometh after me is preferred before 
me : for he was before me." " No man hath seen 
God at any time ; the only begotten Son which is 
in the bosom of the Father, he hath declared him." 
. . . . " John seeth Jesus coming unto him, and said, 
Behold the Lamb of God, that taketh away the sin 
of the world ! This is he of whom I said, After me 
cometh a man which is preferred before me, for he 
was before me " (John i.). Jesus, as the Lamb of God, 
came after John ; what, then, could he signify by 
his saying, " He was before me " ? Evidently that 
which was the subject of his discourse in the be- 
ginning, viz.: "the Word (or 'Logos') that was with 
God " (or " Theos "). " The Life " and " the Light "; 
"the Truth," "the Grace," and "the Glory." 

The truth, set forth in this testimony, is in per- 
fect harmony with that shadowed forth in the type. 
The light of the glory of Yahweh, that rested be- 
tween the Cherubim, and over the mercy-seat, upon 
the Ark of the Covenant, in the Most Holy place of 
the Tabernacle, was there, in loving proximity to 
the Word ; the law and the testimony that had 
been placed within the Ark. There, Jehovah com- 
muned with Moses, of " all things that he gave in 



" Yahweh-Elohirn" the Memorial Name. 95 

commandment unto the children of Israel/' The 
light of the Father's glory, now came to dwell in 
Christ. In him, as the true Ark of the Covenant, 
were deposited the commandments and testimony 
of Jehovah —the " Word of life"! Through him 
the Father did speak to the children of Israel, and 
sent them the " light of life." Even the Word of 
truth, which, saith the Psalmist, " is a lamp unto my 
feet, and a light unto my path." This light the 
apostle Paul describes as " the light of the gospel of 
the glory of the Anointed One, who is the image 
of God." " For God, who commanded the light to 
shine out of darkness, hath shined in our hearts, to 
give the illumination of the knowledge of the glory 
of God in the face of Jesus Christ " (2 Cor. iv. 3, 6). 
This light, then, is the knowledge of the Gospel 
which reveals the " glory of the Anointed One" — 
and " the glory of God " — through Him. 

According to the analogy of things natural — in 
the beginning of the creation of the natural world 
— the Word of God said : " Let there be light, and 
there was light "; so, in the beginning of the new 
spiritual creation in Christ Jesus, the Word of God 
" commanded the light to shine out of darkness." 
And as the " Messenger of the Covenant," Christ 
brought the Word of Life and light. The apostle 
Peter, addressing Gentiles at the house of Corneli- 
us, reminded them of " the Word which God sent 
unto the children of Israel, preaching peace by 



g6 " Yahzveh-Elohim" the Memorial Name. 

Jesus Christ : he is Lord of all." The testimony 
of that Spirit- Word, through Jesus said, " I am the 
light of the world : he that followeth me shall not 
walk in darkness, but shall have the light of life " 
(John viii. 12). " While ye have light, believe in the 
light, that ye may be the children of light " (Ch. 
xii. 36). 

" In him was Life : and the Life was the light of 
men." Within the Ark of the Covenant the manna 
was kept. Of this manna Christ taught, saying, 
" Our fathers did eat manna in the desert ; as it is 
written, He gave them bread from heaven to eat." 
" Verily, I say unto you, Moses gave you not that 
bread from heaven : but my Father giveth you the 
true bread from heaven. For the bread of God is 
he which cometh down from heaven, and giveth 
life unto the world." . ..." I am that bread of life." 
. . . . " The words that I speak unto you are spirit, 
and are life " (John. vi.). The Spirit-Word, testifying 
again concerning Himself, said : " I am the way, 
and the truth, and the life : No man cometh unto 
the Father but by me" (John xiv.). 

" We feed upon the manna from day to day, in 
feeding upon the truth." .... " Yet it is life-manna 
concealed" {Eur., Vol. I., p. 314). When the words 
of Christ (" the truth ") have been received and as- 
similated to the intellectual and moral nature of 
believers by faith and obedience, the apostle speaks 
of them as being " light in the Lord." They are 



" Yahiveh-Elohim" the Memorial Name, 97 

then prepared to obey the commandment of the 
Lord when He saith : " Let your light so shine be- 
fore men, that they may see your good works, and 
glorify your Father which is in heaven " (Matt. v. 
16). " For the path of the just is as the shining light, 
that shineth more and more unto the perfect day " 
(Prov. iv. 18). 

Of the manna, it is said : " The taste of it was as 
the taste of fresh oil " (Num. xi. 8). The oil used 
in compounding the "holy anointing oil," was for 
the anointing of the High Priest, the sanctuary, and 
all its furniture. This holy oil has been shown to 
be figurative of that holy anointing Spirit that sealed 
and anointed the " Cherub " — Christ Jesus. Pure 
olive oil was also commanded to be " beaten for the 
light, to cause the lamp to burn always " (Exod. 
xxvii. 20). The oil supplied the basis for the light. 
In the antitype, the anointing- Spirit is the illumi- 
nator. Through Him "the Word of truth," "the 
Light," "the Life," "the Grace," and "the Glory" 
have been revealed. Of that " Spirit of truth," 
Christ said to His disciples : " He dwelleth with you, 
and shall be in you " (John xiv.). 

The anointing, indwelling in Christ, is the subject 
of the prophet's testimony, when he saith : " The 
Spirit of Yahweh shall rest upon him, the Spirit of 
wisdom and understanding, the Spirit of counsel 
and might, the Spirit of knowledge, and of the fear 
of the Lord : And shall make him of quick under- 
7 



9& " Yahweh-Elohim" the Memorial Name. 

standing in the fear of Yahweh, and he shall not 
judge after the sight of his eyes, neither reprove 
after the hearing of his ears " (Isa. xi. 2, 3). 

The Spirit-Word (" the Logos ") testified again 
concerning Himself, saying, " I am the resurrection 
and the life: he that believeth in me, though he 
were dead, yet shall he live " (John xii.). Of this, 
the budding Almond-rod that was laid up within 
the Ark of the Testimony appears typical. "As 
the Father hath life in himself, so hath he given to 

the Son to have life in himself " (John v. 26) 

Concerning that Word of Life, the apostle John 
still further testifies, saying : " That which was from 
the beginning, which we have heard, which we have 
seen with our eyes, which we have beheld, and our 
hands have handled, concerning the Word of Life : 
For the life was manifested, and we have seen it, 
and bear witness, and declare unto you that eternal 
life, which was with the Father, and was manifested 
unto us "'(1 John i. 1-2). 

The testimony continually exhibits the Father as 
the great source of all things ; and reveals more 
and more fully His great and glorious name as set 
forth in Moses and the Prophets. According as He 
hath said, " I, Yahweh, the First One and the Last 
One, and without me no Elohim " (Isa. xliv., Eur.> 
Vol. I, p. 112). 



" YahweJi-Elohim " the Memorial Name. 99 

§xm. 

"Grace" is one of the elements of the Spirit- 
name. It signifies the free, unmerited favor and 
love of God, and of Christ. " The people who sat 
in darkness, and the region of the shadow of death," 
were, by the favor and love of God, privileged to 
see the light of truth. Not because of any merit 
or works on their part, but because of His own 
gracious and loving Spirit. This appertains equally 
to all people to whom the Gospel call is sent. The 
apostolic testimony thus instructs us. Paul says 
he "received the ministry of the Lord Jesus to 
testify the Gospel of the grace of God " ( Acts xx. 
24). " For, the grace of God, that bringeth salva- 
tion, hath appeared to all men" (Tit. ii. 11). To 
Timothy, He writes : " Be thou partaker of the 
afflictions of the Gospel, according to the power of 
God : Who hath saved us, and called us with an 
holy calling, — not according to our works, but ac- 
cording to his own purpose and grace, which was 
given us in Christ Jesus, before the world began. 
But now is made manifest, by the appearing of our 
Saviour Jesus Christ, who hath abolished death, and 
brought life and immortality to light through the 
Gospel" (2 Tim. i. 9, 10). With this accord the 
words of the Psalmist : " In thy favor, is Life " 
(Psalm xxx. 5). 

Grace abounds in the character of Christ. It is 



ioo " Yahweh-Elohim" the Memorial Name. 

one of the attributes of the Deity, so fully mani- 
fested through Him : and so beautifully exemplified 
in the acts of His life. The apostle Paul, speak- 
ing concerning it, says to the believers : " Ye know 
the grace of our Lord Jesus Christ, that though 
he was rich, yet for your sakes he became poor, 
that ye through his poverty might be rich " (2 Cor. 
viii. 9). When the Syrophenician woman came to 
beg a favor of Him, He granted her request ; though 
not in the line of His mission, at that time, so to do. 
But because of her great faith, He said : " Be it 
unto thee even as thou wilt " (Matt. xv. 28). 

The conversion of the apostle Paul, is a remark- 
able instance of the display of this divine quality. 
According to his own testimony, which saith : " It 
pleased God who called me by his grace " (Gal. i.). 
" Unto, me who am less than the least of all saints, 
is this grace given, -that I should preach among the 
Gentiles, the unsearchable riches of Christ " (Eph. 
ii. 8). " By the grace of God, I am what I am : and 
his grace which was bestowed upon me was not in 
vain : but I labored more abundantly than they all, 
— yet not I, but the grace of God that was with me" 
(1 Cor. xv. 10). 

The grace of God, and of our Lord Jesus Christ, 
was extended through the apostle Paul, to the 
Gentiles. Addressing the Ephesian believers, he 
dwells especially upon the grace which had been 
bestowed upon them ; thus : " Blessed be the God 



" Ya/nveh-E/ohim" the Memorial Name, ioi 

and Father of our Lord Jesus Christ, who hath 
blessed us with all spiritual blessings in the heaven- 
lies in Christ. According as he hath chosen us in 
him before the foundation of the world ; that we 
should be holy and without blame before him. 
Having in love, foreordained us unto adoption, as 
children through Jesus Christ unto himself, accord- 
ing to the good pleasure of his will : To the praise 
of the glory of his grace, which he freely bestowed 
on us in the Beloved : In whom we have redemp- 
tion through his blood, the forgiveness of sins, ac- 
cording to the riches of his grace " (Eph. i.). " God, 
who is rich in mercy, for his great love wherewith 
he loved us, — even when we were dead in sins, hath 
quickened us together with Christ : by grace ye are 
saved/' . . . . " By grace ye are saved through 
faith, — that not of yourselves, it is the gift of God " 
(Eph. ii. 4, 5, 8). 

The possibility of receiving the grace of God in 
vain, is plainly shown by the apostle's teaching in 
the following passages : " We then, as workers to- 
gether with him, beseech you also, that ye receive 
not the grace of God in vain " (2 Cor. vi. 1). 
" Looking diligently, lest any man fail of the grace 
of God" (Heb. xii. 15). " Ye are saved, if ye keep 
in memory what I preached unto you, unless ye 
have believed in vain " (1 Cor. xv. 2). 

Grace, as an attribute. of character, is imparted 
through the word, to those who form a part of the 



102 "Yahweh-Elohirn" the Memorial Name. 

name of Jesus. They are exhorted to grow into 
it. Peter, addressing the believing strangers, scat- 
tered abroad, enjoins upon them to, " Grow in 
grace, and in the knowledge of our Lord Jesus 
Christ " (2 Pet. iii. 18). Paul, to the Hebrews, 
saith : " Let us have grace whereby we may serve 
God acceptably, with reverence and godly fear" 
(ch. xii. 28). To the Colossians he exhorts : " Let 
your speech be always with grace, seasoned with 
salt " (Col. i. 5, 6). Concerning liberality in minis- 
tering to the poor saints, he writes to the Corinth- 
ian believers : " As ye abound in everything, .... 
see that ye abound in this grace also " (2 Cor. viii. 7). 

This heavenly quality, in the unfolding of its 
varied beauties, the believers are solicited to cher- 
ish. " As each one hath received a gift, so minister 
it among yourselves, as good stewards of the mani- 
fold grace of God " (1 Pet. iv. 10). The grace, into 
which "we have access by faith" — in the present 
time — is an earnest of that fuller beneficence, which 
is to flow out when Christ shall be revealed in glory. 
" Wherefore," saith the apostle : " hope to the end, 
for the grace that is to be brought unto you, at the 
revelation of Jesus Christ" (1 Pet. i. 13). ^That 
in the ages to come he might show the exceeding 
riches of his grace, in his kindness toward us 
through Christ Jesus " (Eph. ii. 7). 

The Anointing Spirit, — bringing the " Word of 
Truth," " Light," " Life," " Grace," and " Glory," 



" Yahweh-Elohim" the Memorial Name. 103 

which Jesus received from the Father; had been 
the theme of the prophets' testimony, and had ani- 
mated their utterance. When " He went into the 
Synagogue, on a certain Sabbath day, and stood 
up for to read, — there was delivered unto him the 
book of the prophet Isaiah. And when he opened 
the book, he found the place where it was writ- 
ten " : "The Spirit of the Lord is upon me; be- 
cause he hath anointed me to preach glad tidings 
to the poor : he hath sent me to heal the broken- 
hearted, — to preach deliverance to the captives, 
and recovering of sight to the blind, — to set at 
liberty them that are bruised : To preach the ac- 
ceptable year of the Lord." " And He closed the 
book, and gave it again to the minister, and sat 
down ; and the eyes of all them that were in the 
Synagogue were fastened on him. And he began 
to say unto them, To-day is this Scripture fulfilled 
in your ears. And all bare him witness, and won- 
dered at the words of grace which proceeded out 
of his mouth " (Luke iv. 18-22). 

The initiation of that wonderful name, " Emman- 
uel," — then came to be a reality. The gradual un- 
folding of its glories, still more and more revealing 
the name proclaimed unto Moses in the wilderness. 
The doctrine concerning this revelation, — so ear- 
nestly cherished by true believers, — is most clearly 
set forth in the pages of " Eureka." A pointed 
reference bearing upon the subject before us, is 



104 " Yahweh-Elohim" the Memorial Name. 

found in the following passage: "The Deity mani- 
fested himself in Jesus, by the truth He spoke and 
the wonders He performed. In this manifestation 
the development of the Memorial Name was ini- 
tiated. The One had become Two ; and YAHWEH 
Elohim, in relation to the human race, had become 
a fact. But, the manifestation of the Name is only 
initiated, not completed, in the person of Jesus 
Christ " (Vol. L,p. 105). This initiation " constituted 
His revelation to the lost sheep of the house of 
Israel, as i Immanuel/ or God with us." In view 
of the realization of the things promised in this 
manifestation, the words of the Psalmist appear 
most significant, when he saith : " The Lord God 
is a Sun and a shield : the Lord will give grace and 
glory" (Psalm lxxxiv. 11). Speaking of "things 
which he had made touching the king," He said : 
" Thou art fairer than the children of men : Grace 
is poured into thy lips : therefore God hath blessed 
thee forever" (Psalm xlv. 1, 2). 

(Ilnrtf, 

The glory of the name, as we have before seen, 
is moral and spiritual, as well as physical. The 
glory that Christ manifested during His ministry 
on earth, consisted in the exhibiting of those 
" moral attributes," set forth in the name of Yah- 
weh : — and in the display of that Spirit power, by 



" Yahweh-Elohim" the Memorial Name. 105 

which He performed those marvellous works ; — 
those miracles of His grace. Part of this glory 
appeared through His character as a sufferer. The 
sufferings are referred to -by the prophet Isaiah, in 
chap. liii. — where the " long-suffering," patience, 
and forbearance, and meekness of the Saviour are 
portrayed. The glory attending His exaltation as 
king of the whole .earth, is also described by the 
same prophet : and a prophetic vision of it is on 
record in chap. vi. The apostle John makes quota- 
tion from both chapters referred to, of testimony 
concerning the utter faithlessness of Israel, and 
says : " These things, said Isaiah, when he saw his 
glory and spake of him " (John xii. 41). 

Faithfulness and fidelity, under trial and suffer- 
ing characterized the spirit of Christ. And would 
appear to have been symbolized by the form in 
which the Spirit of glory descended upon Him : 
even the form of a Dove. The turtle-dove being 
noted for its quality of fidelity. The long-suffering, 
patience, meekness, and gentleness of His spirit, 
appeared most appropriately represented by the 
lamb. Innocence and purity are also among the 
qualities prefigured by these. creatures. These all 
were most perfectly exemplified in the life of our 
Saviour. 

The apostle Paul, writing to the saints that 
were at Colosse, expresses his earnest desire that 
they might have "all riches of the full assurance 



106 " Yahweh-Elohim" the Memorial Name. 

of understanding to the acknowledgment of the 
mystery of God, and of the Father, and of Christ : 
In whom are hid all the treasures of wisdom and 
knowledge" (Col. ii. 2, 3). These " treasures of 
wisdom and knowledge " were a part of the glory 
hidden during the Mosaic " Olahm." Infolded 
in a mystery which was destined to be reveal- 
ed through Christ, and the apostolic testimony.- 
Thus Paul saith : " We speak the wisdom of God 
in a mystery , even the wisdom that hath been hid- 
den, which God ordained before the Ages, for our 
glory. Which none of the rulers of this Age knew, 
for had they known it, they would not have cruci- 
fied the Lord of glory " (1 Cor. ii. 7, 8). This wis- 
dom of God, manifested through Christ, forms the 
only foundation for glory in the name ; — both in this 
Age and that which is to come. According to the 
promise, " the wise shall inherit glory" (Prov. iii. 
35). The glory belonging to an immortal existence 
in the future Age, can only be attained by getting 
"the wisdom which is from above" in this Age. 
To this kind of wisdom, the exhortation of Solo- 
mon has special reference, when he says : " Wisdom 
is the principal thing : therefore get wisdom ; and 
with all thy getting, get understanding." " She 
shall give to thine head an ornament of grace : a 
crown of glory shall she deliver to thee " (Prov. iv. 

7,9)- 

" Christ " is styled " the wisdom of God " (i Cor. 



"Yahweh-Elohitn" the Memorial Name, 107 

i. 24) ; and " Of God he is made unto " all who are 
in him — "wisdom, and righteousness, and sanctifica- 
tion, and redemption " (chap. i. 30). If we are 
able to partake of His wisdom and His righteous- 
ness, we partake to a certain extent in the glory 
of His name. Paul shows it to be a part of the 
mission of believers to make known this wisdom to 
the world, in his epistle to the Ephesians. Having 
spoken of the " fellowship of the mystery, which 
hath been hidden from the ages in God, who crea- 
ted all things," he says: "To the intent that now 
unto the principalities and powers in the heavenly 
places might be made known through the ' Eccle- 
sia' the manifold wisdom of God" (Eph. iii. 
9, 10). By the phrase, " manifold wisdom," it may 
be understood that wisdom has many foldings — a 
multiplicity and diversity of forms; so deep, so- 
rich, so profound and unfathomable, as to lead the 
apostle to exclaim : " O the depth of the riches, of 
the wisdom and knowledge of God ! How un- 
searchable are his judgments, and his ways past 
tracing out " (Rom. xi. 33). 

The Word, is the medium through which this 
wisdom is conveyed to us, in all its varied shades 
of light. Righteousness is the companion of Wis- 
dom. The Spirit of wisdom personified in the 
Proverbs is represented as saying, " Riches and 
honor are with me ; yea, durable riches and righte- 
ousness." " I lead in the way of righteousness, in 



108 " Yahweh-Elohim" the Memorial Name. 

the midst of the paths of judgment " (Prov. viii. 
18-20). "All the words of my mouth are in right- 
eousness " (chap. viii. 8). 

Christ being the manifestation of the wisdom of 
God, He is also the manifestation of His righte- 
ousness. " Christ is the end of the law for righte- 
ousness to every one that believeth " (Rom. x. 4). 
This righteousness is a part of those " attributes " 
of the Deity constituting the glory of His name. 
" For if the ministration of condemnation be glory, 
much more doth the ministration of righteousness 
exceed in glory. For even that which was made 
glorious had no glory in this respect, by reason of 
the glory that excelleth " (2 Cor. iii. 9, 10). "The 
ministration of righteousness " brings pardon and 
forgiveness of sin, and justification through the 
Faith of Jesus. For, "as by the offence of one, 
judgment came upon all men to condemnation : 
even so by the righteousness of one, the free gift 
came upon all men unto justification of life. For 
as by one man's disobedience many were made sin- 
ners, so by the obedience of one shall many be 
made righteous. ,, " That as sin hath reigned unto 
death, even so might grace reign through righte- 
ousness unto eternal life by Jesus Christ our Lord " 
(Rom. v. 18, 19-21). "For he hath made him to 
be sin for us who knew no sin, that we might be 
made the righteousness of God in him " (2 Cor. v. 
21). The earnest desire of the apostle Paul that 



" Yahzveh-Elohim" the Memorial Name. 109 

he might be found clothed with this righteousness, 
he expresses thus : " I count all things but loss for 
the excellency of the knowledge of Christ Jesus 
my Lord : for whom I have suffered the loss of all 
things, and do count them as naught that I may 
win Christ. And be found in him, not having 
mine own righteousness, which is of the law, but 
that which is through the faith of Christ — the 
righteousness which is of God by faith " (Phil. iii. 
8, 9). " Even the righteousness of God, which is 
through the faith of Jesus Christ, unto all and 
upon all them that believe," " Being justified freely 
by his grace through the redemption that is in 
Christ Jesus. Whom God hath set forth to be a 
propitiatory (or ' Mercy-seat ') through the Faith, 
by his blood ; — to shew his righteousness, because of 
the passing over of the sins done aforetime in the 
forbearance of God. For the shewing, I say, of 
his righteousness at the present time : that he 
might be just, and the justifier of him who is of 
the faith of Jesus" (Rom. iii. 22-26). "For the 
promise that he should be the heir of the world 
was not to Abraham or to his seed through the 
law, but through the righteousness of faith " (Rom. 
iv. 13). 

The righteousness of Christ, these Scriptures 
show, can only be attained through the Faith 
of Jesus Christ. "The Faith of Jesus" com- 
prehends " the things concerning the kingdom of 



no " Yahweh-Elohim" the Memorial Name. 

God, and the Name of Jesus Anointed." The 
Lord's command to His apostles, after He was 
risen from the dead, saith : " Go ye into all the 
world and preach the Gospel to every creature. 
He that believes and is baptized shall be saved : 
he that believes not shall be condemned " (Mark 
xvi. 15, 16), Again, He said unto them, — " Go ye 
therefore and teach all nations, baptizing them 
into the Name of the Father, and of the Son, and 
of the Holy Spirit " (Matt, xxviii.). The apostle 
Peter, upon the day of Pentecost, was empowered 
to use the " keys of the kingdom of heaven, which 
the Lord had entrusted to him. He commanded 
those who had become believers, saying, — " Repent 
and be baptized, every one of you, in the name of 
Jesus Christ, for the remission of sins" (Acts ii.). 
" The obedience of Faith is made the condition of 
righteousness." . . . . " Having been begotten of 
the Father of the word of truth, and born of water, 
the first stage of the process is completed, — and the 
believer is constitutionally 'in Christ (" Elpis Is- 
rael" pp. 119-121). 

Paul prays on behalf of the believers, that they 
might be " filled with the fruits of righteousness, 
which are by Jesus Christ unto the glory and praise 
of God" (Phil. i.). And earnestly enjoins upon 
them to " Put on the new man, which, after God, 
is created in righteousness and true holiness " 
(Eph. iv. 24). "Let the word of Christ dwell in 



" Yalnveh-Eloliim" the Memorial Name. 1 1 1 

you richly in all wisdom" (Col. iii. 16). " That 
Christ may dwell in your hearts by faith : that be- 
ing rooted and grounded in love, may be able to 
comprehend with all saints what is the breadth 
and length and depth and height : and to know the 
love of Christ, which passeth knowledge, — that ye 
might be filled with all the fulness of God " (Eph. 
iii. 17-19). " Having put on the new man, which 
is being renewed by exact knowledge, according to 
the image of him that created him" (Col. iii. 10). 
When the spirit of the mind has become renewed, 
the moral image of Christ is reflected therefrom. 
This renewing of the inner man, is a process which 
is predetermined by the Father. As saith the 
apostle : — " Whom he did foreknow, he also did 
predestinate to be conformed to the image of his 
Son, that he might be the first-born among many 
brethren " (Rom. viii. 29). These testimonies en- 
lighten us in regard to the meaning of the apostle, 
where he speaks concerning — "The mystery which 
had been hid from ages and from generations, but 
is now made manifest to the saints." "To whom 
God would make known what is the riches of the 
glory of this mystery among the Gentiles: which 
is Christ in you, the hope of glory" (Col. i. 26, 27). 
Returning to consider that Spirit of glory which 
dwelt in Christ, who said : " I proceeded forth and 
came from God " (John viii. 42), — we are shown 
that the Father's word, the Father's wisdom, the 



112 " Yahweh-Elohim" the Memorial Name. 

Father's goodness, grace, and glory, were all beam- 
ing out through the character, the doctrine, and the 
works of Jesus the Anointed One. Abundant con- 
firmation of this is afforded through the glory of 
that Spirit's power, exhibited in the wonderful 
works which he performed. Glory, in this light, is 
first mentioned in connection with the miracle Jesus 
did in Cana of Galilee, when He turned the water 
into wine. " This beginning of miracles, did Jesus 
in Cana of Galilee ; and manifested forth His glory,, 
and his disciples believed on him" (John ii. u). 
When about to restore His beloved Lazarus to life 
again, He addressed his weeping sister thus : "Said 
I not unto thee, that if thou wouldest believe, thou 
shouldest see the glory of God?" 

He sought not His own glory, in the sense of ex- 
altation or honor; but always that of the Father. 
Saying, as He taught the people : " My doctrine is 
not mine, but his that sent me." " He that speak- 
eth of himself, seeketh his own glory : but he 
that seeketh his glory that sent him, the same is 
true, and no unrighteousness is in him " (John vii. 
16-18). "I honor my Father," "and I seek not 
mine own glory " (John viii. 49, 50). Expression 
is here given to one of those " moral attributes," so 
divine in its character : A perfect subjection of self, 
that the Father might be honored in all things. 
Indicative also of the exercise of " will" on the part 
of Jesus, He said: "I do always those things that 



44 Yahweh-Elohim" the Memorial Name. 1 1 3 

please the Father" (John viii. 29). Obedience, re- 
quires the exercise of will, in order to do the things 
that are pleasing to the Father. And the Saviour 
said : " I came down from heaven, not to do mine 
own will, but the will of him that sent me " (John 

vi. 38). 

" The glory of the Lord," in the sense of physical 
illumination and corporeal splendor, was only once 
transiently displayed to three witnesses — Peter, 
James, and John, upon the Mount of Transfigura- 
tion. But this, like the glory that overshadowed 
the rock in the wilderness, " passed by." The scene 
is thus described in the record : " As he prayed, the 
fashion of his countenance was altered, and his rai- 
ment became white and dazzling : And behold, there 
talked with him two men, which were Moses and 
Elijah : who appeared in glory, and spake of his de- 
cease, which he was about to accomplish at Jerusa- 
lem. But Peter and they that were with him were 
heavy with sleep : and when they were awake they 
saw his glory, and the two men that stood with 
him " (Luke ix. 29-32). The glory that had been 
veiled from Moses at the rock, he was privileged 
to obtain a glimpse of, in the reality of the glorious 
substance, in the person of Him whom the rock 
represented. And at a time when those things, 
prefigured by the stricken rock at Meribah, were 
about to come to pass. The apostle Peter afterward 
refers to this scene in his second epistle, when he 
8 



1 14 " Yahweh-Elohim" the Memorial Name. 

says: "We have not followed cunningly devised 
fables, when we made known unto you the power 
and coming of our Lord Jesus Christ, but were eye- 
witnesses of his majesty. For he received from God 
the Father honor and glory, when there came such 
a voice to him from the excellent glory, This is my 
beloved Son, in whom I am well pleased. And this 
voice which came from heaven we heard when we 
were with him in the holy mount " (2 Pet. i. 16). 

In the memorable prayer which Jesus uttered on 
behalf of His disciples, when nearing the time of 
His departure, He alludes to the glories of the Name. 
He prays that they all might be one in Him and in 
the Father. The Oneness which had been and was 
to be established between Christ and His disciples, 
was by their reception of the things He had given 
them. These are thus stated in His prayer. Ad- 
dressing the Father, He said : " I have manifested 
thy name unto the men which thou gavest me out 
of the world. " " I have given unto them the words 
which thou gavest me, and they have received them, 
and have known of a truth that I came forth from 
thee, and have believed that thou didst send me." 
" I pray for them." . . . . " Holy Father, keep them 
in thy name, which thou hast given me ; that they 
may be one, even as we are. While I was with 
them I kept them in thy name, which thou hast 
given me: and I guarded them." "And now I 
come to thee." " I have given them thy word." .... 



" Yahweh-Elohim ," the Memorial Name. 1 1 5 

" Sanctify them through thy truth — thy word is 
the Truth." . . . . " Neither pray I for these alone, 
but for them also which shall believe on me, through 
their word : that they all may be one : as thou, Father, 
art in me, and I in thee, that they also may be one 
in us." . . . . " And the glory which thou gavest me I 
have given them : that they may be one, even as we 
are one : I in them, and thou in me, that they may 
be made perfect in one." " And I made known 
unto them thy name, and will make it known : that 
the love wherewith thou hast loved me may be in 
them, and I in them " (John xvii.). At another time 
Jesus taught, saying, " I am the good Shepherd ; the 
good Shepherd giveth his life for the sheep." . ..." I 
know my sheep, and am known of mine." "And 
other sheep I have which are not of this fold : them 
also I must bring, and they shall hear my voice : 
and there shall be one fold, and one shepherd" 
(John x. 1 1, 14, 16). That all these might be One in 
the Word, One in the Name, and One in the Glory, 
is the earnest breathing of Christ in this prayer, re- 
corded in John xvii. Those who had continued 
with Him during His ministry upon the earth, were 
so, as far as these things had been revealed to them ; 
but they were destined to grow up into that ful- 
ness of stature in Christ, which should bring them 
into more perfect oneness with Him. When " the 
Comforter" came — that holy Spirit of truth, which 
Jesus promised that the Father would send unto 



1 16 " Yahweh-Elohim" the Memorial Name. 

them after His departure, and which should " guide 
them into all the truth," the oneness between Christ 
and His disciples became still more perfect and en- 
tire- Thus was developed that moral and spiritual 
oneness, that comes through receiving the truth in 
its fulness, and rendering entire obedience to it. This 
belief and obedience, being the true test of that love, 
which He requires of all His people. For Jesus said : 
" If a man love me, he will keep my words : and my 
Father will love him, and we will come unto him, 
and make our abode with him " (John xiv. 23). 

Still, the sentence of death rested within the 
mortal body. And all those were, in the course of 
time, called to sleep in the dust of the earth. Yet 
the promise is sure, that saith : " When Christ, who 
is our life, shall appear, then shall we also appear 
with him in glory" (Col. iii. 4). Then His glory 
will be revealed in fulness: and those who have be- 
come one in His Word, and one in His Name in this 
life, will be privileged to be made perfect in oneness 
with the glory which the Father will give him in 
that day, " Who will fashion anew the body of our 
humiliation, that it may be conformed to the body 
of his glory." 

Jesus said, " I and the Father are One " (John x. 
30). Philip saith unto Him, " Lord, shew us the 
Father, and it sufficeth us." The Spirit-word saith 
unto him, " Have I been so long time with you, and 
hast thou not known me, Philip? He that hath 



" Yahzveh-Elohim" the Memorial Name, 1 17 

seen me, hath seen the Father : Believest thou not, 
that I am in the Father and the Father in me? The 
words that I speak unto you, I speak not of myself; 
but the Father that dwelleth in me, he doeth the 
works. Believe me, that I am in the Father, and 
the Father in me, or else, believe me for the very 
works' sake " (John xiv.). This indwelling oneness, 
revealed in the New Testament Scriptures, is part 
of that " mystery " contained in the Name of the 
Old. The Spirit of Yahweh, through the prophet 
Isaiah, tells of it, in a certain formula of the Memo- 
rial. " Thus saith Yahweh, king of Israel, and his 
redeemer. He who will be of hosts, I, the first One, 
and I, the last One ; and without me no Elohim " 
(Isa. xliv. 6). [Eureka, Vol. I., p. 112). 

The testimony of the apostle Paul is in perfect 
harmony with that of the Lord Jesus, teaching the 
same doctrine of unity and oneness. He saith: 
" God was in Christ, reconciling the world unto him- 
self" (2 Cor. v. 19). "He who was manifested in 
the flesh, justified in the Spirit, seen of angels, 
preached among the nations, believed on in the 
world, received up into glory " (1 Tim. iii. 16). This 
manifestation and oneness, the Scriptures teach, 
came by means of the Holy Spirit. " This is the 
word of Jehovah unto Zerubbabel, saying: Not by 
might, nor by power, but by my Spirit, saith the 
Lord of Hosts" (Zech. iv. .6). 

Since the withdrawal of the Spirit's glory, in the 



1 1 8 " Yahweh-Elohim" the Memorial Name. 

form of spiritual gifts and powers from the earth, 
believers can only attain to the " unity of the Spirit " 
through faith in the written Word, and obedience 
to it. This unity the apostle Paul exhorts the be- 
lievers to attain to. In his epistle to the Corinthi- 
ans, he saith : " Now, I beseech you, brethren, by 
the name of our Lord Jesus Christ, that ye all speak 
the same thing," " and that ye be perfectly joined 
together in the same mind, and in the same judg- 
ment " (i Cor. i. 10). " Stand fast in one Spirit, 
with one mind striving together for the faith of the 
Gospel " (Phil. i. 27). Writing to the Hebrews, he 
saith : " For both he that sanctifieth, and they who 
are sanctified, are all of one " (Father), " for which 
cause he is not ashamed to call them brethren : say- 
ing, I will declare thy Name unto my brethren, in 
the midst of the congregation will I sing praise un- 
to thee" (Heb. ii. II, 12). For " to us there is one 
God, the Father, of whom are all things, and we in 
him : and one Lord Jesus Christ, by whom are all 
things, and we by him " (1 Cor. viii. 6). 

Christ, in His prayer for all, to the Father, said : 
" Sanctify them through thy truth : thy word is 
truth." Only in so far as believers believe and obey 
the " word of truth," will they be able to partake of 
the Spirit of Christ now. When our Lord shall 
come in the " glory of his Father with his angels : 
then shall he reward every man according to his 
works " (Matt. xvi. 27). Those who, upon the princi- 



" Yahweli-Elohim" the Memorial Name. 1 19 

pie of faith and obedience, have become " One " in 
that "Constitution of Righteousness'' provided by 
Christ, will be counted for the true "seed of Abra- 
ham. " As saith the apostle, " The children of the 
promise are counted for the seed " (Rom. ix. 8). 
The faithful ones, who will be approved as worthy 
by the judge, to be "clothed upon with their house 
from heaven, " that " mortality may be swallowed 
up of life/' will then be born of the Spirit, and there- 
fore be Spirit, upon the principle which Jesus taught, 
"that which is born of the Spirit, is Spirit " (John 
iii. 6). Therefore Spirit-bodies — in which the gift of 
immortality confers the power of shining forth in 
splendor like the sun — are made " like unto the Body 
of his glory." A glorified Body, made one in nature 
with their glorious head. Then will the " Father, 
who is above all," be " in all and through all " by 
His Spirit. In the preparation for this glorious life, 
we " are built upon the foundation of the apostles 
and prophets, Jesus Christ himself being the chief 
corner-stone : in whom all the building, fitly framed 
together, groweth unto a holy temple in the Lord : 
In whom ye are also builded together for a habita- 
tion of God through the Spirit" (Eph. ii. 20-22). 

In prayer to the Father, on one occasion, Jesus 
said : " Father, glorify thy name. Then came there a 
voice from heaven, saying: I have both glorified it, 
and will glorify it again" (John xii. 28). Thus the 
Scriptures reveal a glorious manifestation of the 



I20 " Yahweh-Elohim" the Memorial Name. 

name of Yahweh in the future Age. " The First 
One," in " the Last Ones " will be revealed. The One 
Father manifested in and through a great multitude 
of redeemed ones, taken out from " every kindred 
and tongue and people and nation/' Christ " is the 
head of the body" (the " Ecclesia"): "who is the 
beginning, the first-born from the dead : that in all 
things he might have the pre-eminence. For it 
pleased the Father that in him should all fulness 
dwell." " For in him dwelleth all the fulness of 
the Godhead bodily" (Col. i., ii.). 

Christ and the saints will then, in organized, in- 
dissoluble unity, constitute that " MULTITUDINOUS 
Name" " which is to rule the world during the mil- 
lennium." 

This name in the present life, exists in a state of 
suffering, trial, and probation: awaiting the time 
of Christ's second appearing, for its manifestation 
in glory. 

"3lratiknt itt €mhm ntiii <EriifIj/ ; 

The goodness of Yahweh is mentioned in con- 
nection with His glory — in the proclaiming of His 
name to Moses on the mount. And His goodness 
is revealed, as underlying all the glory of His 
name, when manifested through Christ Jesus, our 
Lord. " God is love," — so Christ is love also. 
The goodness and love of the Father and the Son, 



" Yahweh-Elohim" the Memorial Name. 1 2 1 

are revealed to us through the " Glad tidings " 
which Jesus preached. It is brought near to us 
by the "Word of truth,"— "the Word of his 
Grace." 

At the foundation of the Gospel (or glad tidings) 
are placed two grand covenants: — Jehovah's cove- 
nant with Abraham, and his covenant with David. 
In other words, — "The promises made of God unto 
the Fathers." From these, a number of precious 
promises branch out : — like the putting forth of 
branches from the main body of a tree. Concern- 
ing these the apostle Peter saith : — " Whereby are 
given unto us exceeding great and precious prom- 
ises : that by these ye might be partakers of the 
divine nature" (2 Peter i. 4). 

When Jehovah made His covenant with David, 
the latter in gratitude of heart said: — "O Lord, 
thou art that God, and thy words be true, — and 
thou hast promised this goodness unto thy serv- 
ant " (2 Sam. vii. 28). At the birth of Jesus, this 
promised goodness, loomed up in the then distant 
future, to those who could discern it with the eye 
of faith. The goodness and mercy, promised to 
Abraham and to David, animated the theme of cer- 
tain faithful ones, who were expectantly awaiting 
the consolation of Israel. This goodness and 
mercy they recognized, could only be dispensed to 
them and to the world, through one who should be 
"the Seed" promised to Abraham and to David. 



122 " Yakwek-Elokim" the Memorial Name. 

According to the testimony of the apostle Paul, as 
he saith, " Now to Abraham and his seed were the 
promises made. He saith not, and to seeds as of 
many ; but as of one, and to thy seed, which is 
Christ" (Gal. iii. 16). "'The Fathers/ though 
holy men approved of God, still rested their hopes 
of entering the promised inheritance in the Son 
that should be born — the child that should be giv- 
en. " Concerning whom the prophet Isaiah spoke, 
revealing certain attributes of His name, as he 
saith : — " Unto us a child is born, unto us a son 
is given: and the government shall be upon his 
shoulder : and his name shall be called Wonderful, 
Counsellor, the mighty Ail, the everlasting Father, 
the Prince of Peace ,, (Isaiah ix.). "Behold, the 
days come, saith the Lord, that I will raise unto 
David a righteous Branch, and a king shall reign 
and prosper, and shall execute judgment and jus- 
tice in the earth. In his days Judah shall be saved, 
and Israel shall dwell safely : and this is his name 
whereby he shall be called, The LORD OUR 
Righteousness " (Jer. xxiii. 6). 

David, though " a man after God's own heart/' 
could not retain his kingdom forever. Everlasting 
possession of the kingdom of God> was to be vested 
in the One, who should "bring in everlasting 
righteousness " and Eternal Life. The righteous- 
ness and the life, could only be brought in through 
him who should be the manifestation of the name 



"Yahweh-Elohim" the Memorial Name. 123 

of " Yahweh-Elohim." According to the word of 
Yahweh, through the prophet, saying : — " Is there 
an Eloah without me ? — saith the Spirit : yea, there 
is no Rock — I know none " (Isaiah xliv. 8. Eur. y 
Vol. I., p. 101). " I, I, Yahweh, and there is no Sav- 
iour beside me" (Isaiah xliii. 11 ; Vol. L, p. 113). 

The mission of Christ as a prophet was revealed 
to Moses in the following testimony: Jehovah 
said, — " I will raise them up a Prophet from 
among their brethren, like unto thee, and I will 
put my words in his mouth: and he shall speak 
unto them all that I shall command him. And it 
shall come to pass, that whosoever will not hearken 
unto my words, which he shall speak in my name, 
I will require it of him " (Deut. xviii.). The testi- 
mony of Christ, in reference to Himself, said, — 
" A prophet is not without honor, save in his own 
country and in his own house " (Matt. xiii. 57). 
The disciples of Jesus understood Him to be that 
prophet : " when two of them were conversing to- 
gether concerning him, after his resurrection, they 
spake of him as Jesus of Nazareth, which was a 
prophet, mighty in deed and word before God and 
all the people " (Luke xxiv.). The apostle Peter 
testified in harmony with these, when he spake 
of Christ to the Jews, and said : — " Moses truly 
said unto the Fathers, A Prophet shall the Lord 
your God raise up unto you, of your brethren, like 



1 24 " Yahweh-Elohim" the Memorial Name. 

unto me : him shall ye hear in all things, whatso- 
ever he shall say unto you. And it shall come to 
pass, that every soul which will not hear that 
Prophet, shall be destroyed from among the peo- 
ple " (Acts iii.). 

In fulfilling His mission as that Prophet, Christ 
prophesied of the " things concerning the kingdom 
of God." His prophetic discourse is sometimes 
delivered in the form of plain testimony, — some- 
times in parables, and sometimes in living pictorial 
representation. A few testimonies will illustrate 
this. " The prophecy of Mount Olivet " — re- 
corded in Matt. xxiv. and Luke xxi. — foretold the 
dissolution of the Jewish Commonwealth and the 
destruction of Jerusalem and the temple : also, the 
second appearing of our Lord in glory. How plain 
and literal are the words, — " For the Son of man 
shall come in the glory of his Father, with his 
angels: and then he shall reward every man ac- 
cording to his works " (Matt. xvi.). " Hereafter ye 
shall see the Son of man sitting on the right hand of 
power and coming in the clouds of heaven " (Matt, 
xxvi. 64). Jesus gave to His apostles an especial 
promise in these words : " Ye which have followed 
me in the regeneration, when the Son of man shall 
sit in the throne of his glory, ye also shall sit upon 
twelve thrones, judging the twelve tribes of Israel. 
And every one that hath forsaken houses, or breth- 
ren, or sisters, or father, or mother, or wife, or 



11 Yahweh-Elohim," the Memorial Name. 125 

children, or lands for my name's sake, shall receive 
a hundredfold, and shall inherit everlasting life M 
(Matt. xix.). The latter promise, conveys enlight- 
ening comfort to all the true followers of the Lord 
Jesus, whether Jew or Gentile. Many of the Para- 
bles represent events pertaining to that coming 
day, — when rewards and punishments are to be 
meted out. The parable of the " nobleman who 
went into the far country to receive for himself a 
kingdom and to return/' — concludes with the in- 
spection and recompensing of his servants. The 
parables concerning the "ten virgins," " the Tal- 
ents/' "the net cast into the sea," all bear the 
same prophetic character: in which are portrayed 
scenes pertaining to the day of judgment. The 
parable of the u rich man and Lazarus " depicts 
the relative position of two classes, the just and 
the unjust, after judgment has been passed upon 
them. The scene of Christ's entry into Jerusalem 
riding upon the colt, is typically representative of 
His second triumphal entrance into the same city, 
when her people shall say, — " Blessed be he that 
cometh in the name of Yahweh." 

The feeding of multitudes with bread, and the 
healing of their diseases, seemed to present typical 
scenes of blessedness, to be fulfilled in the future 
Age, — when all people shall be blessed in Abraham 
and in his seed. Healing will then be dispensed 
through the leaves of " the Tree of Life." And 



126 " Yahweh-Elohim" the Memorial Name. 

bountiful supplies of the " staff 'of Life" be given, 
— in fulfilment of the word of the Lord concerning 
Zion, when He saith : — " I will abundantly bless 
her provision : I will satisfy her poor with bread " 
(Psalm cxxxii. 15). The miraculous feeding of 
four thousand at one time, and five thousand at 
another, with a few loaves and a few fishes, seemed 
also emblematic of that goodness contained in the 
word that Christ had given unto them. Convey- 
ing an illustration also to those who had faith, of the 
word that He had spoken concerning Himself, say- 
ing : — " I am the living bread that came down from 
heaven : if any man eat of this bread, he shall live 
forever: and the bread that I will give is my flesh, 
which I will give for the life of the world " 
(John vi.). 

When the word saith, " the bread that I will give 
is my flesh, which I will give for the life of the 
world," instruction is given to the effect, that a 
vital, life-giving principle, is contained in the doc- 
trine concerning the sacrificial offering of the body 
of Christ. Still more fully expressed in the words 
of our Lord : " Except ye eat the flesh of the Son 
of man, and drink his blood, ye have no life in 
you" (v. 53). "It is an intellectual eating and 
drinking of the Spirit and life words, or teaching 
that came down from heaven, concerning the 
Christ and him crucified" (" Phanerosis" p. 43). 
This eating of the Spirit and life word, in feeding 



"Yahweh-Eloliim" the Memorial Name, 127 

upon the truth in the present life, is an essential 
preparation for the receiving of that life-manna, 
which is now concealed. Which is being kept laid 
up within the glorious Ark of the testimony, and 
which the Lord has promised to give to them that 
overcome. The overcoming will be fully mani- 
fested at the judgment-seat of the Anointed. 
Then, the eating of the " hidden manna " comes to 
signify incorruptibility of body. "When Christ, 
who is our life, shall appear" — He will "fashion 
anew the body of our humiliation, that it may be 
conformed to the body of his glory" (Phil. iii. 21). 
The Body of the Anointed, — the " Ecclesia," — 
then will be revealed as the antitypical " Bread of 
the first-fruits," — prefigured in the two wave-loaves 
offered at Pentecost under the typical order of 
things. 

Wonderful, appeared the goodness of Christ in 
the ministration of His healing power, among the 
people. When they brought unto Him those that 
were sick or possessed with unclean Spirits : " He 
cast out the Spirits with his word, and healed all 
that were sick" : "That it might be fulfilled which 
was spoken by Esaias the prophet, saying : Him- 
self took our infirmities, and bare our sicknesses " 
(Matt. viii. 17). "Surely, he hath borne our griefs, 
and carried our sorrows : yet we did esteem him 
stricken, smitten of God and afflicted " (Isa. liii.). 
Was there any son or daughter of Abraham weighed 



1 28 " Yahweh-Elohim" the Memorial Name. 

down with infirmities, who came to Jesus in faith, 
that did not receive His compassionate regard, and 
partake of His healing power? Even to the Syro- 
phenician woman who craved a favor — was granted 
her request, on account of her great faith: though 
having no claim upon Him at that time, because 
she was a Gentile. The Centurion also, being testi- 
fied of, that he was " worthy," and that he was a 
lover of Israel, received the favor which he asked. 
The weeping widow, whose only son had been taken 
from her by the ruthless hand of death, received 
him again : being raised up by the divine power 
and goodness of Christ. The blind received their 
sight, being delivered from a life of darkness, by 
the power and goodness of Christ. 

When certain desired assuring evidence that He 
was the Christ, John the Baptist sent messengers to 
inquire of Him. " Jesus answered and said unto 
them : Go and show John again those things which 
ye do hear and see : the blind receive their sight, and 
the lame walk, — the lepers are cleansed, and the 
deaf hear : the dead are raised up, and the poor 
have the gospel preached unto them " (Matt. xi.). 

In viQw of the abundance of goodness and truth 
revealed through the ministry of Christ, the Psalm- 
ist saith : " Thou, O God, hast prepared of thy 
goodness for the poor " (Psalm lxviii. 10). And 
" Oh, that men would praise the Lord for his good- 
ness, and for his wonderful works to the children 



" Yahzveh-Elohim" the Memorial Name. 129 

of men" (Psalm cvii.). The goodness manifested 
in the past, and that which is to be revealed in the 
future, is the theme of the Psalmist, as he saith : 
" Oh how great is thy goodness, which thou hast 
laid up for them that fear thee, which thou hast 
wrought for them that trust in thee, before the sons 
of men " (Psalm xxxi. 19). Jehovah's goodness 
will afford abundant material for thought and con- 
versation in the Age to come, according to the word 
of the Spirit, as he saith : " They shall abundantly 
utter the memory of thy great goodness, and shall 
sing of thy righteousness " (Psalm cxlv. 7). 



11 Irrping %m\ for £ljtntsntiK fnrgining 3Eiijiiift| t 
foiisgrrsoion, nni lin." 

The goodness and truth of Jehovah, revealed in 
the glad tidings, and through the beneficent minis- 
trations of Christ, instituted a fundamental work 
of preparation, for the unfolding of that mercy 
contained in the sin-covering name of Jesus. The 
great work of the atonement still waited the ap- 
pointed hour. 

In that name, proclaimed to Moses on the mount, 
Yahweh's glorious attribute of mercy, in the for- 
giveness of sin, is memorialized. The words, 
" Keeping mercy for thousands," appear as memo- 
rial of that mercy to be revealed through Christ 
9 



130 " Yahweh-Elohim" the Memorial Name. 

Jesus our Lord. Which mercy is contained in "the 
promises made of God unto the Fathers : the cov- 
enants made with Abraham and with David. The 
mercy, in the keeping of Yahweh, for " the many 
thousands of Israel," is made primarily manifest 
through the forgiveness of sin. And appears in 
most sublime fulness, when manifested through 
Him who is constituted the only true propitiatory, 
or Mercy-seat. A prospective view of this mercy 
illumined the prophecy of Zechariah, when, speak- 
ing of the mission of Jesus and John, he said : " To 
perform the mercy promised to our fathers, and to 
remember his holy covenant." ...'." To give 
knowledge of salvation unto his people, in the re- 
mission of their sins : Through the tender mercy 
of our God : whereby the day-spring from on high 
hath visited us" (Luke i. 72, 77, 78). 

After Jehovah had made certain promises unto 
Abraham concerning the Seed and the Land, Abra- 
ham said : " Lord God, whereby shall I know that 
I shall inherit it ? " In reply to this inquiry, the 
Lord gave a confirmation of His covenant. He 
commanded Abraham to offer a sacrifice. "And 
when the sun was going down, a deep sleep fell 
upon Abraham, and lo, an horror of great darkness 
fell upon him." He thus passed through a figura- 
tive death state. In association with the sacrifice 
that Abraham made, there appeared, when the Sun 
went down, " a smoking furnace, and a burning 



" Yakweh-Elohitn" the Memorial Name. 1*3 i 

lamp, that passed between the pieces " (Gen. xv.). 
That these things prefigured the Christ in His sac- 
rificial character, is made clear by the testimony of 
the apostle Paul, when he saith : " The covenant, 
that was confirmed before of God, concerning 
Christ, the law which was four hundred and thirty 
years after, can not disannul, that it should make 
the promise of none effect " (Gal. iii. 17). The sac- 
rificial character, pertains to a period of suffering and 
affliction ; this is symbolized by the " smoking fur- 
nace." The " burning lamp," in association there- 
with, reveals the Spirit-fire embodied; and leads to 
the testimony of the apostle Paul, when he tells of 
the sanctifying power of the blood of Christ, and 
saith : " Who through the Eternal Spirit, offered 
himself without spot unto God " (Heb. ix. 14). 

The mercy of the Lord, is bestowed according to 
the sovereign will and purpose of the Father. Ac- 
cording to the word of Yahweh to Moses, saying, 
" I will shew mercy on whom I will shew mercy." 
Illustrations of this are given. In the ministry of 
Christ upon the earth, He sought out the " lost 
sheep of the house of Israel ": And said : u I came 
not to call the righteous, but sinners to repent- 
ance." On one occasion, as He sat at meat in a 
Pharisee's house, there came to him " a woman, 
which was a sinner : and brought an alabaster box 
of ointment, and stood at his feet behind him 
weeping, and began to wash his feet with tears, and 



132 " Yahweh-Elohim" the Memorial Name. 

did wipe them with the hairs of her head, and 
kissed his feet, and anointed them with the oint- 
ment. " When the Pharisee saw it, he began to ques- 
tion within himself, the Master's power of discern- 
ment, saying: "If this man were a prophet, he 
would have known who and what manner of woman 
this is that toucheth him ; for she is a sinner." 
Jesus, knowing his every thought, put forth a par- 
able, drawing out his judgment. Upon this, He 
taught him a lesson of wisdom, justice, judgment, 
and mercy. And said unto him, " I say unto thee, 
her sins which are many, are forgiven ; for she 
loved much." And He said unto the woman : 
"Thy sins are forgiven": .... "Thy faith hath 
saved thee ; go in peace " (Luke vii.). 

Following the Master in His work of mercy, we 
draw nearer and nearer the time, when the Mosaic 
constitution, the covenant from Sinai, should be 
done away, and the New Covenant, or will, the Abra- 
hamic, should be brought into force. Being thus 
brought face to face, with certain grand vital truths, 
uttered by the apostle Paul, in which the purpose 
of the Father concerning the sacrificial death of His 
Son, is clearly shown. " That Jesus Christ was a 
minister of the circumcision for the truth of God, 
to confirm the promises made unto the Fathers : And 
that the Gentiles might glorify God for his mercy " 
(Rom. xv.). That " Christ is the mediator of the 
new covenant : that by means of death, for the re- 



" Yahweh-Elohim" the Memorial Name. 133 

demption of the transgressions that were under the 
first covenant, they which have been called might 
receive the promise of the eternal inheritance. For 
where a covenant or testament is, there must, of 
necessity, be the death of the testator/' " For a 
testament is of force over the dead, for it doth 
never avail while the testator liveth " (Heb. ix.). 

Christ, as the representative of the Father, suf- 
fered the death appointed, so bringing the Abra- 
hamic covenant into force. Being " made surety 
of a better testament " or " Covenant," than that 
which was passing away. And " now, hath he ob- 
tained a more excellent ministry, by how much also 
he is the mediator of a better covenant, which was 
established upon better promises" (Heb. viii. 6). 

The apostle Paul alludes to the mercy, primarily, 
brought to light through the confirming of the 
Abrahamic covenant, in his epistle to the Galatians, 
as he saith : " Christ hath redeemed us from the 
curse of the law, being made a curse for us," " that 
the blessing of Abraham might come on the Gen- 
tiles, through Jesus Christ : that we might receive 
the promise of the Spirit, through faith " (Gal. iii. 
13, 14). Through the redemption that was being 
prepared for all believing, faithful Israelites ; re- 
demption was also being prepared for the Gentiles, 
who before " had not obtained mercy, but now 
have obtained mercy" (1 Pet. ii. 10). 

The purpose is still further revealed in this testi- 



134 " Yahwek-Elokim" the Memorial Name. 

mony : " For what the law could not do, in that it 
was weak through the flesh ; God sending his own 
Son, in the likeness of sinful flesh, and for sin con- 
demned sin in the flesh : that the righteousness of 
the law might be fulfilled in us, who walk not after 
the flesh, but after the Spirit " (Rom. viii. 3, 4). 

" The Law," saith the apostle, " is holy, and the 
commandment holy and just and good," but "it 
was weak through the flesh." " The flesh," we learn, 
is weak through the physical principle of evil in- 
herent in it. Paul explains concerning this, in his 
epistle to the Romans, saying, "I find then, a law, 
that when I would do good, evil is present with 
me." Seeking for a source of deliverance, he says : 
" Who shall deliver me from this body of death ? " 
The light of hope dispels the gloom, as he contem- 
plates Christ, and says : " I thank God, by means 
of Jesus Christ our Lord " (Rom. vii.). The mercy 
of the Father, manifested through Christ Jesus our 
Lord, is more and more fully revealed, as we learn 
that the death principle has been destroyed in the 
person of our Lord himself : and is an earnest that 
it will finally be destroyed in all obedient, faithful 
children, through Him. The apostle Paul testifies 
of this, saying : " As the children are partakers of 
flesh and blood, he also, himself, likewise, took part 
of the same ; that through death, he might destroy 
him that had the power of death — that is, the ' dia- 
bolos '" {Meb. ii.). 



" Yahweh-Elohim" the Memorial Name. 135 

In the type recorded in Num. xix. : " the purifi- 
cation for sin " was specially kept for the cleansing 
of those who had been in contact with the dead 
and the grave. The cleansing, purifying efficacy of 
the principles represented therein, are shown to be 
centered in the one great sacrifice for sin. Through 
the power of the cleansing, separating, purifying 
principles contained in his sacrificial offering, the 
believers are cleansed and purified from moral and 
spiritual death ; so they will finally be cleansed, 
separated, and purified from the physical principle 
of sin and death, and from contact with the grave. 

Isaac, as a type of Christ, passed through a figu- 
rative death. Abraham, being commanded to offer 
his son for a burnt-offering, prepared to obey ; but 
the angel of Yahweh stayed his hand, and he " re- 
ceived him from the dead in a figure. ,, Christ hath 
taught, saying : " God so loved the world that he 
gave his only begotten Son, that whosoever believ- 
eth in him should not perish, but have everlasting 
life (John iii. 16). " Herein is love; not that 
we loved God, but that he loved us, and sent his 
Son to be the propitiation for our sins" (1 John 
iv. 10). " He that hath the. Son hath life; and he 
that hath not the Son of God hath not life " (Ch. v. 
12). "And this is his commandment, That we 
should believe on the name of his Son Jesus Christ, 
and love one another as he gave us commandment." 

The Scripture tells of Christ as the " Son of God," 



1 36 " Yahweh-Elohim" the Memorial Name. 

and the " Son of man." Therefore it is essential 
that we understand Him in this twofold relation- 
ship. A part of the Father's gracious purpose is 
shown through the following testimony, as the 
prophet saith : " For the transgression of my peo- 
ple was he stricken. " . . . . " When thou shalt make 
his soul an offering for sin, he shall see a seed." .... 
" Through his knowledge shall my righteous serv- 
ant make a justification for many: and he shall 
bear their iniquities. Therefore I will apportion to 
him among the great and the mighty. He shall 
divide the spoil, because he hath poured out his 
soul (or life) unto death " (Isa. liii.). Eur., Vol. L 

Bearing upon the subject of the atonement, 
the author of "Eureka" says: "The sin-covering 
efficacy of the Yahweh name, depended upon 
the person bearing it, being a flesh and blood Mes- 
siah: for, ' without the shedding of blood, there 
is no remission/ . . . . ' The Spirit plainly testifies 
this, in prophets and apostles/ ...-.' Now, the 
blood of Jesus was more precious than the life-blood 
of any other man. If it had not been so, it would 
have been inadequate to the purchase of life for the 
world/ Jesus was an unblemished man, ' without 
spot or wrinkle, or any such thing : for he was holy 
harmless, undefiled, and separate from sinners. 
1 This precious blood of sprinkling, which speaks 
better things than the blood of Abel ' — 'the sancti- 
fying blood of the covenant, shed for the remission 



" Yahweh-Elohim" the Memorial Name. 137 

of the sins of many ' (Heb. xii. 24 ; x. 22, 29 ; Matt. 
xxvi. 28), is the principle which makes the Yahweh 
name sin-cleansing, or a covering for the hiding of 
sin. So that the believer upon whom the name is 
invoked, may have ' no more conscience of sin,' or, 
in the words of the apostle Peter, may have the an- 
swer of a good conscience toward God " (1 Pet. iii. 
21). Eureka, Vol. L, pp. 278-9). 

The apostle Peter impresses upon the minds of 
believers, — how inestimable is that priceless and 
precious redemption that has been wrought out 
for them ! — as he saith : " Forasmuch as ye know 
that ye were not redeemed with corruptible things, 
as silver and gold ": — " But with the precious blood 
of Christ, as of a lamb without blemish and with- 
out spot" (1 Peter i. 18, 19). The Psalmist tells 
how valueless all the wealth of this world is in the 
scheme of redemption. " None can by any means 
redeem his brother, nor give to God a ransom for 
him : For the redemption of their soul is precious, 
and it ceaseth to the ' Olahm ' " (Ps. xlix.). 

Through the testimony of the Psalmist, the 
voice of the Spirit saith : — " Sacrifice and offering 
thou didst not desire : burnt-offering and sin-offer- 
ing hast thou not required. Then said I, lo, I 
come : in the volume of the book it is written of 
me : I delight to do thy will, O, my God : yea, thy 
law is within my heart. I have preached righte- 
ousness in the great congregation : — I have not hid 



138 " Yahweh-Elohim" the Memorial Name. 

thy righteousness within my heart. I have de- 
clared thy faithfulness and thy salvation : I have 
not concealed thy loving-kindness and thy truth 
from the great congregation. Withhold not thou 
thy tender mercies from me, O Lord : Let thy 
loving-kindness and thy truth continually preserve 
me. For innumerable evils have compassed me 
about " (Ps. xl.). " Surely," saith the prophet, 
" he hath borne our griefs and carried our sor- 
rows, yet we did esteem him stricken of God and 
afflicted. " . . . . " He was oppressed and afflicted, 
yet he opened not his mouth : is led as a lamb to 
the slaughter, and as a sheep before her shearers is 
dumb, so he opened not his mouth " (Isaiah liii.). 

He " did no sin, neither was guile found in his 
mouth : who, when he was reviled, reviled not 
again : when he suffered, he threatened not : but 
committed himself to him that judgeth righteously. 
Who his own self bare our sins in his own body to 
the tree, that we being dead to sins, should live 
unto righteousness " (1 Peter ii. 22-24). 

Drawing near the time of His departure, we fol- 
low the Saviour still onward : and fall in with those 
tender-hearted women who had faithfully followed 
Him, — ministering unto Him in His journeyings. 

And with those " daughters of Jerusalem," — who 
" bewailed and lamented him " when they saw that 
He was about to be put to death. With them we 
are brought within sight of the cross. There, our 



" Ycihweh-Elohivi^ the Memorial Name. 1 39 

meditation turns upon Moses, as he stood beside 
the stricken rock at Meribah : surrounded by a 
murmuring crowd of people: — for whom still the 
life-giving waters flowed. " The rock/' we have 
learned, represented " Christ/' Certain words of 
the Spirit, expressed in Psalms lxix. and xxii., were 
breathings of the hour of suffering, as He saith: 
u Save me, O God, for the waters are come in 
unto my soul. ,, " I am come into deep waters, 
where the floods overflow me." .-..." Let me 
be delivered from them that hate me, and from 
the deep waters." .... " Reproach hath broken 
my heart, and I am full of heaviness." " They 
gave me gall for my meat : and, in my thirst, 
they gave me vinegar to drink" (Psa. lxix.). 
11 They pierced my hands and my feet." — "They 
part my garments among them, and cast lots 
upon my vesture." "But be not thou far from 
me, O Lord." — "Save me from the lion's mouth: 
For I will declare thy name unto my brethren : 
in the midst of the congregation will I sing praise 
unto thee " (Psalm xxii.). 

Turning the eye of faith within the Tabernacle, 
we view the high-priest, with the sacrificial lamb, 
for a burnt-offering. And the Spirit-fire upon the 
Altar of sacrifice. And upon the day of Atone- 
ment ; the blood-sprinkled mercy-seat, — with the 
cloud of incense ascending from the golden Altar, 
and covering it over, as if laden with the sweet per- 



140 " Yahweh-Elohim" the Memorial Name. 

fume of Spirit-prayer. Testimony for Jesus is 
abounding there. Beholding Him as the antityp- 
ical Passover Lamb : our attention is called to the 
type, — when the passover was instituted. The 
lamb was killed, and its blood sprinkled upon the 
door-posts of the houses of the children of Israel, 
when they were about departing from Egypt : that 
the destroying angel might pass over them in his 
mission of destruction. In this was represented 
that " precious blood of sprinkling/' which should 
be for the covering over of the sins of those who 
were in a state to receive the atonement of Jesus. 

No uncircumcised person was permitted to eat 
of the passover Lamb. In this was prefigured that 
revealed by the apostle Paul, when speaking of 
Christ to the believers, saying : " Ye are complete 
in him, who is the head of all principality and 
power: In whom also ye are circumcised with the 
circumcision made without hands, — in putting off 
the body of the sins of the flesh by the circum- 
cision of Christ " (Col. ii .). " Christ, our Passover, 
is sacrificed for us" (i Cor. v. 7). 

" From the sixth hour, there was darkness over 
all the land until the ninth hour.'' .... "The 
earth did quake, and the rocks rent." The darkened 
sun seemed to recall the scene of the typical con- 
firmation of the covenant with Abraham. And the 
" rent rocks " seemed to tell of that " cleft rock " in 
the wilderness wherein Moses found a shelter. The 



"Yakwek-Elohim" the Memorial Name. 141 

Father's Spirit of glory, that had dwelt within the 
temple — His body — and had shone out in word 
and deed from o'er the mercy-seat ; — then de- 
parted ; as the Saviour cried: — " My God, my 
God, why hast thou forsaken me?" And as, with 
latest breath, He said: — "It is finished/' — " the 
veil of the temple was rent in twain from the top 
to the bottom." And the words of the apostle 
Paul tell of " the new and living way, which he 
hath consecrated for us through the veil, that is 
to say, his flesh " (Heb. x. 30). 



Early on the morning of the first day of the 
week, the record saith, the third day after His cru- 
cifixion, — Jesus arose from the tomb. Certain of 
the women went to the Sepulchre, early in the 
morning: and were sent to bear the tidings of His 
resurrection to the disciples. As two of them 
walked together and " communed one with an- 
other/' — " Jesus himself drew near, and went with 
them." Their conversation led Him to discourse 
upon the things concerning Himself: and reprov- 
ing them for being " slow of heart to believe all 
that the prophets have spoken," He said unto 
them : " Ought not Christ to have suffered these 
things, and to enter into his glory?" — "And be- 
ginning at Moses and all the prophets he ex- 



142 "Yahweh-Elohim" the Memorial Name. 

pounded unto them in all the Scriptures the 
things concerning himself. 5 * .... Afterward Je- 
sus appeared to the eleven, as they were gathered 
together, — " and he said unto them, These are the 
words which I spake unto you, while I was yet 
with you, that all things must be fulfilled, which 
were written in the law of Moses, and in the 
prophets, and in the Psalms concerning me. 
Then opened he their understandings, that they 
might understand the Scriptures : And he said 
unto them, Thus it is written, and thus it be- 
hooved Christ to suffer, and to rise from the dead 
the third day : And that repentance and remission 
of sins should be preached in his name among all 
nations, beginning at Jerusalem " (Luke xxiv.). 

He remained with His disciples forty days, after 
His resurrection ; conversing with them upon the 
things of the kingdom and the Name. As the re- 
sult of their earnest attention to His discourse, 
their minds were all aglow with hopeful anima- 
tion, as they inquired : " Lord, wilt thou at this 
time restore the kingdom to Israel ?" — Thus 
evincing their understanding that the kingdom of 
God, when established in the Holy Land, will be a 
restoration of the kingdom to Israel, — as in the 
days of old. These, who were favored to bear 
testimony concerning the resurrection of Christ, 
were also made witnesses of His ascension. And 
" while they beheld, he was taken up, and a cloud 



"Yahwek-Elokitn" the Memorial Name, 143 

received him out of their sight/' But they were 
not left without a promise of His return. Angel 
messengers came and told them, saying, — " This 
same Jesus, which is taken up from you into 
heaven, shall so come in like manner, as ye have 
seen him go into heaven " (Acts i.). " And when 
the day of Pentecost was fully come/' — " the Com- 
forter came unto them : even that holy Spirit of 
truth," which Christ had promised that the Father 
would send. Being filled with this inspiration, the 
apostle Peter stood forth, and testified concerning 
the resurrection of Christ : and said, — " Therefore, 
being by the right hand of God exalted, and having 
received of the Father the promise of the Holy 
Spirit, he hath shed forth this, which ye now see 
and hear." . . . . " Therefore, let all the house 
of Israel know assuredly, that God hath made that 
same Jesus whom ye have crucified, both Lord and 
Christ." They, being " pricked in their heart," — 
earnestly appealed unto Peter and the rest of the 
apostles, saying: " Men and brethren, what shall 
we do?" Then Peter said unto them, " Repent, 
and be baptized, every one of you, in the name of 
Jesus Christ, for the remission of sins, and ye shall 
receive the gift of the Holy Spirit." " For the 
promise is unto you, and to your children, and to 
all that are afar off, even as many as the Lord our 
God shall call!' " And they that gladly received 
his word were baptized " (Acts ii.). 



144 " Yakwek-Elohim" the Memorial Name. 

On another occasion the same apostle appealed 
to those who were repentant in Israel : for because 
they had done it ignorantly, the way of pardon and 
reconciliation was open unto them. He said : 
" Repent ye therefore and be converted, that your 
sins may be blotted out, when the times of refresh- 
ing shall come from the presence of the Lord : and 
he shall send Jesus Christ, which before was preach- 
ed unto you. Whom the heaven must receive un- 
til the times of restitution of all things, which God 
hath spoken by the mouth of all his holy proph- 
ets since the world began. For Moses truly said 
unto the Fathers, — A Prophet shall the Lord your 
God raise up unto you of your brethren, like unto 
me : him shall ye hear in all things whatsoever he 
shall say unto you. And it shall come to pass that 
every soul which will not hear that Prophet, shall 
be destroyed from among the people." .... "Ye 
are the children of the Prophets and of the cove- 
nant which God made with our fathers, saying unto 
Abraham, And in thy Seed shall all the kindreds 
of the earth be blessed. Unto you first, God hav- 
ing raised up his Son Jesus, sent him to bless you 
in turning away every one of you from his iniqui- 
ties " (Acts iii.). " This is the stone that was set 
at nought of you builders, which is become the 
head of the corner. Neither is there salvation in 
any other: for there is none other name under 
heaven given among men, whereby we must be 



" Yahzveh-Elohim" the Memorial Name. 145 

saved " (ch. iv. II, 12). " Him hath God exalted 
with his right hand to be a Prince and a Saviour, 
for to give repentance to Israel, and forgiveness of 
sins " (Acts v. 31). For " the word of the oath," 
testifieth, saying : " Thou art a Priest forever, after 
the order of Melchizedec " (Heb. vii.). 

When Peter was sent to open the door of faith 
to the Gentiles, he said: "Of a truth, I perceive 
that God is no respecter of persons : But in every 
nation he that feareth him and worketh righteous- 
ness, is accepted with him." Preaching to them 
Jesus, he said : " To him give all the prophets wit- 
ness, that through his name, whosoever believeth 
in him shall receive remission of sins " (Acts x. 43). 
The apostle Paul, also addressing Israel, before he 
turned to the Gentiles, said : " We declare unto you 
glad tidings, how that the promise which was made 
unto the fathers, God hath fulfilled the same unto 
us their children, in that he hath raised up Jesus 
again : as it is also written in the second Psalm, — 
Thou art my Son, this day {i.e., of his resurrection) 
I have begotten thee." .... "And he said on this 
wise : I will give you the sure mercies of David." 
. ..." Be it known unto you therefore, men and 
brethren, that through this man is preached unto 
you the forgiveness of sins : And by him, all that 
believe are justified from all things, from which ye 
could not be justified by the law of Moses" (Acts 
xiii.). Paul, being sent to declare the glad tidings 
10 



146 "Yahweh-Elohim" the Memorial Name. 

to the Gentiles, thus explains, in his epistle to the 
Ephesians : " Whereby, when ye read, ye may un- 
derstand my knowledge in the mystery of Christ: 
Which in other ages was not made known unto the 
Sons of men, as it is now revealed unto his holy 
apostles and prophets by the Spirit : That the Gen- 
tiles should be fellow-heirs, and of the same body, 
and partakers of his promise in Christ, by the gos- 
pel. " ..-.." Unto me, who am less than the least 
of all saints, is this grace given, that I should 
preach among the Gentiles, the unsearchable riches 
of Christ : And to make all see what is the fellow- 
ship of the mystery, which from the beginning of 
the world hath been hid in God, who created all 
things by Jesus Christ " (Eph. iii.). " For he is our 
peace, who hath made both one, and hath broken 
down the middle wall of partition. Having abol- 
ished in his flesh the enmity, — even the law of 
commandments, contained in ordinances; that he 
might create in himself of the twain, one new man, 
— so making peace. And might reconcile both 
unto God, in one body, by the cross, having slain 
the enmity thereby. And came and preached peace 
to you which were afar off, and to them that were 
nigh. For, through him we both have an access, 
by One Spirit unto the Father" (Eph. ii.). 

Over a household, united in the " One Faith," 
the " One Hope," and the " One Lord ": the " One 
Spirit," the " One Baptism/' the " One God and 



" Yahweh-Elohim" the Memorial Name. 147 

Father of all " (Eph. iv.). Christ has been consti- 
tuted the High Priest. The Gentile believers, gath- 
ered " out of every kindred, and tongue, and people, 
and nation," are engrafted into the Israelitish Olive- 
tree : when they become united unto Christ. And 
are thenceforth partakers, with Israel, of the " root 
and fatness of the good olive-tree " (Rom. xi.). For 
Jesus said : " Salvation is of the Jews " (John iv. 22). 
" Christ, therefore, having come, a high priest of 
the good things to come, — through the greater 
and more perfect, tabernacle, — that is to say, not 
of this creation," {i.e., not of the Mosaic constitu- 
tion of things.) " Not indeed through the blood of 
goats and calves, but through his own blood ; he 
entered in once for all into the Holy place having 
obtained eternal redemption" (Heb. ix. 11, 12). 
Through the apostolic preaching, the invitation is 
extended unto all, both Jew and Gentile, " to enter 
into the holiest, by the blood of Jesus: By the 
new and living way, which he hath consecrated for 
us, through the veil, that is to say, his flesh. And 
having a High Priest over the house of God : Let 
us draw near with a true heart in full assurance of 
faith, having our hearts sprinkled from an evil con- 
science, and our bodies w T ashed with pure water. 
Let us hold fast the confession of our Hope, that 
it waver not : for he is faithful that promised " 
(Heb. x. 19-23). " We have such a High Priest, who 
is set down on the right hand of the throne of the 



148 " Yahweh-Eloh im , ' ' the Memorial Name. 

Majesty in the heavens : A minister of the Sanctu- 
ary, and of the true tabernacle, which the Lord 
pitched, and not man" (Heb. viii. 1, 2). And, " be- 
cause he abideth forever, hath his priesthood un- 
changeable. Wherefore he is able also to save them 
to the uttermost, that draw near unto God through 
him : seeing he ever liveth, to make intercession 
for them " (Heb. vii. 24, 25). " For Christ is not 
entered into the holy places made with hands, the 
figures of the true ; but into heaven itself, now to 
appear in the presence of God for us " (Heb. ix. 24). 
" For there is one God, and One Mediator between 
God and men, the man Christ Jesus : Who gave 
himself a ransom for all, to be testified in due time" 
(1 Tim. ii. 5, 6). 

The mediation and intercession of our Lord, the 
Scriptures teach, can only be obtained through faith- 
fulness to the conditions therein set forth. The 
apostle John, in a brief, though comprehensive 
statement, reveals this truth, saying : " If we walk 
in the light, as he is in the light, we have fellowship 
one with another, and the blood of Jesus Christ his 
Son, cleanseth us from all sin." " If we say we have 
no sin, we deceive ourselves, and the truth is not 
in us. If we confess our sins, he is faithful and 
just to forgive us our sins, and to cleanse us from 
all unrighteousness " (1 John i. 7-9). 

The people, for whom Christ is now the High 
Priest and mediator, are also called to be priests. 



"Yakweh-Elohim" the Memorial Name. 149 

According to the word of the apostle, addressed to 
the believing " strangers scattered abroad ": " Ye 
also, as living stones, are built up a spiritual house, 
to be a holy priesthood, to offer up spiritual sacri- 
fices, acceptable unto God, by Jesus Christ. " .... 
" Ye are a chosen generation, a royal priesthood, a 
holy nation, a peculiar people : that ye should shew 
forth the praises (' excellences/ or ' perfections ') 
of him who hath called you out of darkness into 
his marvellous light " (1 Pet. ii.). Called to be a 
" Royal Priesthood "; — because Christ himself is a 
Royal High Priest. Therefore all who are privi- 
leged to be in Him, will be favored to partake of 
His dignity and station. The kingly and priestly 
offices are to be united in Him : — according to the 
testimony of the prophet, — " Thus speaketh the 
Lord of hosts, saying, — Behold the man whose 
name is the BRANCH : and he shall grow up out of 
his place, and he shall build the temple of the 
Lord : Even he shall build the temple of the Lord ; 
and he shall bear the glory, and shall sit and rule 
upon his throne : and he shall be a priest upon his 
throne" (Zech. vi. 12, 13). Solomon, being a type 
of Christ, in His reign of glory; the enlarged glory 
and power of His kingdom, will illustrate, on a small 
scale, the wonderful power and glory of the kingdom 
of God, when established under the rule of Christ. 
Israel and the nations will all share in the blessings 
that will accrue from the kingly and priestly min- 



1 50 " Yahweh-Elohim" the Memorial Name. 

istrations of Christ and the saints. In the solemn 
prayer offered by king Solomon at the dedication of 
the temple, he intercedes for Israel, under divers cir. 
cumstances of trial and difficulty that might befall 
them. And not only for Israel : obedient- strangers 
were remembered also, as he said : " Moreover, 
concerning the stranger, which is not of thy people 
Israel, but is come from a far country for thy great 
name's sake, and thy mighty hand, and thy stretch- 
ed out arm: if they come and pray in this house. 
Then hear thou from the heavens, from thy dwell- 
ing place, and do according to all that the stranger 
calleth to thee for: that all people of the earth 
may know thy name, and fear thee as doth thy peo- 
ple Israel : and may know that this house which I 
have built is called by thy name " (2 Chron. vi. 32, 

All things pertaining to the temple arrangements 
being typical, the appearing of a few strangers, to 
partake in the temple worship, along with Israel, in 
the days of " the first dominion/' will appear to be 
typical also. Typical of that universal gathering 
of nations, at certain seasons, for worship, before 
the Lord at Jerusalem ; which is to be the law in 
the Millennial Aion. Of which the prophet testi- 
fies saying, " It shall come to pass that every one 
that is left of all the nations that came against 
Jerusalem, shall even go up from year to year to \ 
worship the King, the Lord of Hosts, and to keep 



" Yalnveli-Elohim" the Memorial Name. 1 5 1 

the feast of Tabernacles " (Zech. xiv. 16). The 
sacrificial offerings that pointed prospectively to 
the one only atoning sacrifice, Christ, the Lamb of 
.God : are appointed to be restored in the future 
Age, when they will serve as memorials of it. That 
this is destined to obtain, the Prophet shows, when 
speaking the word of the Lord, he saith : " There 
shall enter into the gates of this city (Jerusalem) 
kings and princes sitting upon the throne of David, 
riding in chariots and on horses, they and their 
princes, the men of Judah, and the inhabitants of 
Jerusalem: and this city shall remain forever. 
And they shall come from the cities of Judah, and 
from the places about Jerusalem, and from the 
land of Benjamin, and from the plain, and from the 
mountains, and from the south, bringing burnt- 
offerings, and sacrifices, and meat-offerings, and in- 
cense, and bringing sacrifices of praise unto the 
house of the Lord " (Jer. xvii. 25, 26). 

The " Spiritual sacrifices " that are now accepta- 
ble unto God, through Jesus Christ, from the 
Spiritual House or Tabernacle of the Deity, are 
described in the following testimonies : " The sac- 
rifices of God are a broken spirit, a broken and a 
contrite heart, O God, thou wilt not despise " 
(Ps. 1. 17). " By him," saith Paul, " therefore let 
us offer the sacrifice of praise unto God continually, 
that is, the fruit of our. lips giving thanks to his 
name." " To do good and to communicate forget 



152 u Yahweh-Elohim" the Memorial Name. 

not ; for with such sacrifices God is well pleased " 
(Heb. xiii. 15, 16). Paul beseeches the believers, — 
" by the mercies of God to present your bodies a 
living sacrifice, holy, acceptable unto God, which is 
your reasonable service " (Rom. xii. 1). " Let them 
sacrifice the sacrifices of thanksgiving, and declare 
his works with rejoicing " (Ps. cvii. 22). Referring 
to the day when the favor of Yahweh shall return 
upon Israel, the word of the Lord through the 
prophet saith : " I will cause the captivity of Judah, 
and the captivity of Israel to return, and will build 
them as at the first. And I will cleanse them from 
all their iniquity, whereby they have sinned against 
me : and I will pardon all their iniquities, whereby 
they have sinned, and whereby they have trans- 
gressed against me. And it shall be to me a name 
of joy, a praise and an honor, before all the nations 
of the earth, which shall hear all the good that I 
do unto them : and they shall fear and tremble for 
all the goodness, and for all the prosperity that I 
procure unto it/' Thus saith the Lord, "Again 
there shall be heard in this place/' .... "The 
voice of joy, and the voice of gladness, the voice 
of the bridegroom, and the voice of the bride, the 
voice of them that shall say, Praise the Lord of 
hosts : for the Lord is good, for his mercy endureth 
forever: of them that shall bring the sacrifice of 
praise into the house of the Lord " (Jer. xxxiii. 
7-1 1). 



" Yahweh-Elohim" the Memorial Name, 1 5 3 

Then will Christ have conquered the world : and 
as the " Prince of Peace " will establish, " Peace on 
earth, good-will among men." The bearer of that 
glory which is to emanate from the Most Holy, — 
"he will sit and rule upon his throne ; and be the 
priest upon his throne "; " after the order of Mel- 
chizedec." First, being " king of righteousness," 
then "king of Salem (Jerusalem), which is king of 
peace." And " Priest of the Most High Ail." 

The Mercy that is contained in the Name of 
" Yahweh Elohim," has been very abundantly mani- 
fested, through Christ Jesus our Lord, in that pre- 
paratory foundation work of Redemption, brought 
to light in the time of His first ministry upon the 
earth. It still awaits the time of His second ap- 
pearing for its full accomplishment and realization. 
For that glorious and beneficent outflow of it, that 
can only proceed from the divine character. He 
is still " keeping mercy for thousands." The mercy 
contained in the pardon and forgiveness of sin, will 
be fully realized by all the faithful children of prom- 
ise, when they receive the "white Pebble," and 
are permitted to eat of the " hidden manna." For 
this mercy they are exhorted to hope : " Keep 
yourselves in the love of God," saith the apostle, 
" Looking for the mercy of our Lord Jesus Christ 
unto eternal life " (Jude v. 21). Released then for- 
ever from the power of sin and death, they are rep- 
resented in vision to John the revelator, as giving 



1 54 " Yahweh-Elohim^ the Memorial Name. 

expression to their gratitude, in singing a new song 
unto the Lord, saying : " Thou art worthy, O Lord, 
to take the book, and open the seals thereof : for 
thou wast slain, and hast redeemed us to God by 
thy blood, out of every kindred, and tongue, and 
people, and nation : and hast made us unto our 
God, kings and priests : and we shall reign on the 
earth " (Rev. v. 9, 10). 

"'% Enr& sjjflll jtdlge lis ^rajuV 

(Heb. x. 30). 

" Christ hath abolished death, and hath brought 
life and immortality to light through the Gospel " 
(2 Tim. i. 10). Life and immortality being " brought 
to light through the Gospel," the conclusion is in- 
evitable, that " The human race is essentially mor- 
tal, and under the law of sin and death. " Christ 
" being made perfect " (through suffering, death, 
and resurrection), " became the author of eternal 
salvation to all them that obey him " (Heb. v. 9). 
"The Gospel" of Christ " is the power of God for 
salvation to every one that believeth, to the Jew 
first, and also to the Greek" (Rom. i. 16). To 
believe the Gospel, is first requisite before obedience 
can be rendered. Faith and obedience, therefore, 
are essential to salvation. The Gospel compre- 
hends " The things concerning the kingdom of 
God, and the name of Jesus Christ" (Acts viii. 12); 



u Yahzveli-Eloliim" the Memorial Name. 155 

which when understood and believed, lead the 
believer to obey the commandment of the Lord, 
and be baptized, — immersed in water. " For if we 
have been planted together in the likeness of his 
death, we shall be also in the likeness of his resur- 
rection " (Rom. vi. 5). Believing the word of the 
Lord through his apostles, saying : " Go ye into all 
the world, and preach the Gospel to every creature: 
He that believes and is baptized shall be saved ; 
he that believes not, shall be condemned " (Mark 
xvi.). Baptism is the rite which inducts the believer 
into the sin-covering Name : for the remission of 
sins ; and for a union with that Name. As con- 
veyed in the command Christ gave to His apostles, 
" Go ye, therefore, and teach all nations, baptizing 
them into the name of the Father, and of the Son, 
and of the Holy Spirit." The Union thus initiated 
is to be perfected through a course of faithfulness 
to the doctrine and commandments of Christ and 
His apostles. Enjoined in His following words, as 
He saith : " Teaching them " " to observe all things 
whatsoever I have commanded you : and lo, I am 
with you all the days, even unto the end of the 
Age " (Matt, xxviii. 19, 20). 

The teachings of Christ to His disciples, He pur- 
posed, through them, should be extended among all 
the nations. The apostle Paul was " a chosen ves- 
sel unto him, to bear his name before the Gentiles, 
and kings, and the children of Israel " (Acts ix. 15). 



1 56 " Yahzveh-Elohim" the Memorial Name. 

Paul, writing to the Romans, tells of the fulfill 
ing of his purpose in the following testimony: 
" Now to him that is of power to establish you ac- 
cording to my Gospel, and the preaching of Jesus 
Christ, — according to the revelation of the mystery 
which was kept secret since the world began : but 
now is made manifest, and by the Scriptures of the 
Prophets according to the commandment of the 
everlasting God made known to all nations, for 
obedience to the faith " (Rom. xvi.). The object 
of this ministry is still further unfolded in these 
words : " Simeon hath declared, how God at the 
first did visit the Gentiles, to take out of them a 
people for his name " (Acts xv. 14). " Paul, a serv- 
ant of Jesus Christ/' . . . . " Received grace and 
apostleship, for obedience to the faith among all 
nations, for his name " (Rom. i.). Therefore the 
purpose is shown not to be the conversion of all 
the nations — but the " taking out from among 
them, a people for his name." 

Paul, addressing the Athenians for the first time, 
testified, saying : " The times of ignorance God 
overlooked : but now he commandeth men that 
they should all everywhere repent : because he 
hath appointed a day, in the which he will judge 
the world in righteousness by the man whom he 
hath ordained, — whereof he hath given assurance 
unto all men, in that he hath raised him from the 
dead " (Acts xvii.). " Times of ignorance," in the 



" Yahweh-Elohim" the Memorial Name. 157 

Scripture sense, we learn to be times wherein God 
has withheld the light of His word from men. But 
when He sends them His commandment, He sends 
them light. For " the commandment is a lamp, 
and the law is light," saith the Scripture. And 
where the light is given, there the basis for account- 
ability is laid. According to the teaching of Christ, 
as He said : " This is the condemnation, that light 
is come into the world, and men loved darkness 
rather than light " (John iii. 19). " If any man 
hear my word and believe not, I judge him not : 
for I came not to judge the world, but to save the 
world. He that rejecteth me, and receiveth not 
my words, hath one that judgeth him : the word 
that I have spoken, the same shall judge him in 
the last day. For I have not spoken of myself ; 
but the Father which sent me, he gave me a com- 
mandment, what I should say, and what I should 
speak " (John xii. 47-49). 

The apostle Paul bears testimony concerning the 
day to which Jesus refers in that passage, when he 
saith : " The Lord Jesus Christ shall judge the 
quick and the dead at his appearing, and his king- 
dom " (2 Tim. iv. 1). " There shall be a resurrec- 
tion of the dead, both of the just and the unjust " 
(Acts xxiv. 15). Addressing the believers, he saith : 
" For we must all appear before the judgment-seat 
of Christ : that every one may receive the things 
done in the body, according to that he hath done, 



158 " Yahweh-Elohim" the Memorial Name. 

whether it be good or bad " (2 Cor. v. 10). There, 
the faithful of the household will be divided from 
the unfaithful, the just from the unjust, " with refer- 
ence to the question of life or death." According 
to the teaching of Christ ; as He likened the king- 
dom of heaven " unto a net, that was cast into the 
sea, and gathered of every kind : Which, when it 
was full, they drew to shore, and sat down, and 
gathered the good into vessels, but cast the bad 
away. So shall it be at the end of the world : the 
angels shall come forth, and sever the wicked from 
among the just, — And shall cast them into the fur- 
nace of fire : there shall be weeping and gnashing 
of teeth " (Matt. xiii. 47-50). The unjust will be 
consigned to the second death : sent away to per- 
ish among those nations described as on the King's 
left hand. " These shall go away into everlasting 
punishment : but the righteous into life eternal " 
(Matt. xxv.). " The hour is coming, in the which 
all that are in the graves shall hear his voice, And 
shall come forth : they that have done good, unto 
the standing up of life : and they that have done evil, 
unto the standing up of condemnation " (John v. 
29). (" Anastasis" p. 20.) The word of the Lord, 
through Daniel the prophet, testifies to the same 
truth. " Many of them that sleep in the dust of the 
earth shall awake, — some to everlasting life, some 
to shame and everlasting contempt " (Dan. xii. 2). 
Certain promises are on record for those that 



u Yahweh-Elohim" the Memorial Name, 1 59 

" overcome " : consequently for those who come 
forth "to everlasting life." " He that overcometh 
shall not be hurt of the second death. " . . . . " To 
him that overcometh will I give to eat of the hid- 
den manna, and I will give him a white ' Pebble/ 
and in the pebble a new name written, which no 
man knoweth, saving he that receiveth it " (Rev. 
ii. 11-17). "The hidden manna," that life-sustain- 
ing principle, concealed within the Ark of the Cove- 
nant now in the Most Holy place, will then confer 
incorruptibility of body: And the "white Pebble," 
the verdict of approval from the "judicial throne " 
(Eur., Vol. I., p. 316). It will readily be perceived 
that in mortal bodies we must first appear. That 
the Scripture may be fulfilled which Paul hath 
spoken, saying : " There is a natural body, there 
is also a spiritual body." . . . . " For this cor- 
ruptible must be clothed with incorruption ; and 
this mortal must be clothed with immortality : So 
when this corruptible shall be clothed with incor- 
ruption, and this mortal shall be clothed with im- 
mortality, then shall be brought to pass the saying 
that is written, Death is swallowed up in victory" 
(1 Cor. xv. 44, 53, 54). " Clothed upon with our 
house which is from heaven." . . . . " Not for that 
we would be unclothed, but clothed upon, that mor- 
tality might be swallowed up of life " (2 Cor. v. 2, 4). 
Those who may be accounted worthy to receive 
the gift of eternal life at His coming, are designated 



160 " Yahweh-Elohim" the Memorial Name. 

as " first-fruits unto God, and to the Lamb.' , Ac- 
cording to the testimony of the Revelator, as the 
vision was given unto him : " I saw,'' he says, " and 
, behold the Lamb, standing on the mount Zion, and 
with him a hundred and forty-four thousand, hav- 
ing his name, and the name of his Father, written 
in their foreheads." . . . . " These are they that fol- 
i low the Lamb whithersoever he goeth. These were 
redeemed from among men, to be the first-fruits 
unto God and unto the lamb " (Rev. xiv.). 

Fuller testimony concerning these first-fruits is 
revealed, as the apostle saith : " And I saw thrones, 
and they sat upon them, and judgment was given 
unto them : and I saw the souls of those who had 
been beheaded on account of the testimony of 
Jesus, and on account of the word of the Deity : 
and who had not worshipped the beast, nor his im- 
age, and had not received the sign upon their fore- 
head, nor in their hand : and they lived and reigned 
with Christ a thousand years." " This is the first 
resurrection. Blessed and holy is he that hath part 
in the ' first-fruits ' resurrection : on such the second 
death hath no power, but they shall be priests of 
God and of Christ, and shall reign with him a thou- 
sand years " (Rev. xx. 4-6). 

Judgment is to be given to the saints, after that 
they themselves have been judged. A certain order 
is indicated in these words of the apostle, " For, 
the time is come that judgment must begin at the 



"Yahweh-Elohim" the Memorial Name. 161 

house of God : and if it first begin at us, what shall 
be the end of them that obey not the gospel of 
God ? And if the righteous scarcely be saved, where 
shall the ungodly and the sinner appear ? " (i Pet. iv. 
17, 18). The Lord Jesus prophesied concerning two 
special epochs of judgment. First, that which should 
come upon Jerusalem, in " the last days of Ju- 
dah's commonwealth," described in Luke xxi., and 
that which is to be manifested, when He shall come 
in power and great glory : described in Matt. xxv. 
A twofold significance appears contained in the 
words of Peter, quoted above : and the divine order 
pointed out ; first, the judgment of the household, 
afterward the judgment of the nations. Those who 
have been favored with the highest privileges, are 
first called to an account. According to the testi- 
mony of Paul concerning " the day of wrath, and 
revelation of the righteous judgment of God: Who 
will render to every man according to his deeds : 
To them who by patient continuance in well doing, 
seek for glory and honor, and immortality : eternal 
life : But unto them that are contentious, and do not 
obey the truth, but obey unrighteousness : indigna- 
tion, and wrath. Tribulation and anguish upon every 
soul of man that doeth evil ; of the Jew first, and 
also of the Gentile : But glory, honor, and peace to 
every man that worketh good, to the Jew first, and 
also to the Gentile : For there is no respect of per 
sons with God " (Rom. ii. 5—1 1). 
11 



1 62 " Yahweh-Elohim" the Memorial Name. 

The judgment, which the saints are to receive 
power to execute upon the nations, is thus foretold 
by the prophet Daniel : " I beheld, and the same 
horn (of the fourth beast dominion) made war with 
the saints, and prevailed against them: until the 
Ancient of Days came, and judgment was given to 
the saints of the Most High: and the time came 
that the saints possessed the kingdom/' .... " The 
judgment shall sit, and they shall take away his do- 
minion, to consume and to destroy it unto the end " 
(Dan. vii.). In the days of the ten kingdoms, repre- 
sented by the ten toes of Nebuchadnezzar's image, 
the prophet'saith : " And in the days of these kings, 
shall the God of heaven set up a kingdom, which 
shall never be destroyed : and the kingdom shall 
not be left to other people, but it shall break in 
pieces and consume all these kingdoms, and it shall 
stand forever ,, (Dan. ii. 44). The power of God in 
Christ, through whom all these things are to be ac- 
complished, is symbolized by the " little stone cut 
out of the mountain without hands." The com- 
plete execution of the judgment upon the nations, 
through the instrumentality of the little Stone 
power (Christ and the saints), is thus described by 
the prophet : " Then was the iron, the clay, the 
brass, the silver, and the gold broken to pieces to- 
gether, and became like the chaff of the summer 
threshing-floors : and the wind carried them away, 
that no place was found for them : and the stone 



" Yahwcli-Elohim" the Memorial Name. 163 

that smote the image became a great mountain, and 
filled the whole earth " (v. 35). 

The Spirit, through the Psalmist, prophesies of 
the same hour of judgment, saying : " Let the saints 
be joyful in glory." " Let the high praises of God 
be in their mouth, and a two-edged sword in their 
hand : to execute vengeance upon the heathen, and 
punishments upon the people : To bind their kings 
with chains, and their nobles with fetters of iron : 
To execute upon them the judgment written ; this 
honor have all his saints. Praise ye the Lord " 
(Psalm cxlix.). 

The warlike attitude of the Sin Powers of the 
world against Yahweh and His Anointed King, as 
predicted in the 2d Psalm, is destined to culminate 
in that coalition which is to be headed up in the 
Gog power, as described in the prophecies of Eze- 
kiel, and Daniel. The head of that power is 
styled, " The king of the North/' of whom the 
prophet says: " He shall plant the tabernacle of his 
palace between the seas, toward the mountain, the 
glory of the Holy/' " Yet he shall come to his end, 
and none shall help him " (Dan. xi. 45). " And at 
that time shall Michael stand up, the great Prince 
which standeth for the children of thy people" 
(Daniel, ch. xii. 1). The result of the conflict be- 
tween " Michael, the great prince, and his hosts," 
and the embattled hosts of Satan, under the leader- 
ship of Gog, is described by John, the Revelator, in 



164 ' " Yahweh-Elohim^ the Memorial Name. 

the following symbolic language : " And I saw an 
angel descending from the heaven, having the key 
of the abyss, and a great chain upon his hand. And 
he laid hold on the Dragon, the old Serpent, which 
is the devil and Satan, and bound him for a thou- 
sand years " (Rev. xx.). 

The evil principle of antagonism to God, which 
emanated from the Serpent, in the garden of Eden, 
came to be a fixed principle in a large portion of 
the human race ; consequently came to be embodied 
in the institutions of the world, civil and ecclesiasti- 
cal, and will finally develop into that organized hos- 
tility to the Almighty, eventuating in the " gather- 
ing of all nations against Jerusalem to battle." 
" Then/' saith the prophet, " the Lord shall go 
forth and fight against those nations, as when he 
fought in the day of battle" (Zech. xiv.). In sym- 
bolic speech the.revelator describes the subject of 
the prophet's testimony, thus : " And I saw heaven 
opened, and behold a white horse : and he that sat 
upon him was called, Faithful and true : and in 
righteousness he doth judge and make war." .... 
" He was clothed with a vesture dipped in blood ; 
and his name is called, the Word of God. And the 
armies in heaven followed him upon white horses, I 
clothed in fine linen, white and clean. And out of 
his mouth goeth a sharp sword, that with it he* 
should smite the nations : and he shall rule them 
with a rod of iron : and he treadeth the winepress 



"Yahweh-Elohim" the Memorial Name. 165 

of the fierceness and wrath of Almighty God. And 
he hath on his vesture, and on his thigh, a name 
written— King of Kings and Lord of Lords" 
(Rev. xix.). In the complete triumph of the King 
over His enemies, which is to be accomplished, 
" the seed of the woman " will have bruised "the 
serpent's head." And the sin of the world, in every 
form of manifestation — individual, social, political, 
and ecclesiastical — will be cast into the abyss, and 
chained in complete subjection during the thousand 
years. " And when the thousand years are expired, 
Satan shall be loosed out of his prison : And shall 
go out to deceive the nations which are in the four 
quarters of the earth, Gog and Magog, to gather 
them to battle — the number of whom is as the sand 
of the sea." Yet, once more, the antagonism of 
Satan (the adversary y will work in a conspiracy 
against the dominion of Christ : but through the 
outpouring of His overwhelming judgments, the 
deceived and deceiver will be finally and forever 
destroyed from off the face of the earth. The resur- 
rection of the " rest of the dead," will occur at this 
epoch. The ingathering of the harvest — of which 
the resurrection of the first-fruits at the beginning 
of the Millennial Aion, is as the earnest. The 
thousand years being ended, the kingdom of God 
will then have passed through its Mediatorial phase. 
" Then cometh the end when Christ shall deliver 



1 66 " Yahweh-Elohim" the Memorial Name. 

up the kingdom to God even the Father : when he 
shall have put down all rule, and all authority and 
power. For he must reign till he hath put all ene- 
mies under his feet. The last enemy that shall be 
destroyed, is death " (i Cor. xv. 24-26). 



"Yahweh-Elohim" the Memorial Name. 167 



f |f lame manifesto in <6lorg. 

The Spirit-word, through Prophets, hath testified : 
"YAHWEH-Elohim, of hosts ; YAHWEH, his memo- 
rial " (Hos. xii. 5). " YAHWEH, my Elohim; all the 
saints shall come in with thee " (Zech. xiv. 5). Eur., 
Vol. II. 

The announcement of this prophecy leads to the 
consideration of those symbolic representations of 
that Spirit-name, revealed in vision to the apostle 
John. Through " The Revelation of Jesus Christ, 
which God gave unto him, to shew unto his serv- 
ants, things which must shortly come to pass ; he 
sent and signified it by his angel, unto his servant 
John" (Rev. i.). 

After the salutation of John to the seven Eccle- 
sias that were in Asia, he calls the reader's atten- 
tion to the second coming of the Anointed One : 
" Behold, he is coming with the clouds " (ver. 7). 
Moses prophesied concerning this coming, when 
he said : " There is none like the Ail of Yeshurun, 
riding heavens in thy help, and in his Majesty of 
clouds" (Deut. xxxiii.). The clouds here signified, 
are those multitudes mentioned in the beginning 



i68 " Yahweh-Elohim" the Memorial Name. 

of his prophecy, as he saith : " Yahweh came from 
Sinai," — " He shined forth from Mount Paran, and 
he came with ten thousands of saints." " Enoch," 
also, prophesied of the same, saying : " Behold, the 
Lord cometh with ten thousands of his saints" 
(Jude ver. 14). In the vision of His coming that 
appeared to the prophet Daniel, — " thousand thou- 
sands ministered unto him, and ten thousand times 
ten thousand stood before him " (Dan. vii. 10). 

The " Annunciation," contained in ver. 8, tells 
who the Royal personage is that is coming. Intro- 
ducing Himself, He saith : " I am Alpha and Omega, 
the beginning and the ending, saith the Lord, who 
is, and who was, and who is coming, — the Al- 
mighty." Into " the day of the Lord," when He 
shall come "in power and great glory," the apostle 
John was carried in spirit ; and heard still further 
annunciation concerning Him : as He said, " I was 
in spirit, in the Lord's day, and heard behind me 
a great voice, as of a trumpet, saying, I am Alpha 
and Omega, the First, and the Last." The Eter- 
nal Spirit, through the prophet, had long before 
announced himself as the First and the Last. In 
Isaiah it is thus written : " Thus saith Yahweh, 
king of Israel, and his Redeemer Yahweh TzVahoth 
(or He who will be of hosts, that is, ' COMMANDER ' 
of them " (ch. lv. 4). " I THE FIRST One, and I 
THE LAST One : and without me no Elohim " 
(Isa. xliv. 6). Eur., Vol I. " The First One "; the 



"Yahweh-Elohim" the Memorial Name. 169 

Father-Spirit,— " AlL." " The Last One "; He who 
is called " the Beginning of the Creation of the 
Deity." In Him are comprehended those styled 
the "Last Ones": In the words of Isaiah, as the 
Spirit saith : "Who hath wrought and done this, 
naming the generations from the beginning? — to 
which inquiry the Eternal Spirit answers : " ANI- 
Yahweh, I who will be : THE FIRST One, and with 
the Last Ones : I — He " (Isa. xli. 4). 

This multitudinous manifestation of the Name 
of Yahweh, is the subject of various symbolic rep- 
resentations in the Apocalypse. Exhibiting the 
perfected Unity and oneness of the whole mystical 
Body of Christ, when it shall be united with its 
glorious Head. In whom the divine name has been 
first manifested in the flesh, perfected in the Spirit 
and glorified. 

The first vision, seen by the " beloved apostle," 
is described as " One like to a Son of man, clothed 
to the feet, and girded about the breast with a 
golden girdle. His head and his hairs were white 
like wool, as white as snow: and his eyes as a 
flame of fire : his feet like unto fine brass, as if they 
had been glowing in a furnace : and his voice, as 
the sound of many waters." "Many waters" in 
this book of symbols, is defined to be " Peoples and 
multitudes and nations and tongues " (ch. xvii.). 

To the prophet Daniel there appeared in vision 
a similitude, representative of the same multitudi- 



170 " Yahweh-Elohivn" the Memorial Name. 

nous Unity, as that revealed to the apostle John. 
He describes "the voice of his words," as " like the 
voice of a multitude " (ch. x.). To the prophet 
Ezekiel, his vision of the " Cherubim " symbolized 
the same mighty host. " The noise of their wings," 
when in motion, he compared to " the noise of 
great waters: as the voice of Mighty Ones, the 
voice of speech " (ch. i.). The symbolism of these 
glorious visions is shown to prefigure that glorious 
company, referred to in other portions of the Apoc- 
alypse. In ch. vii. it is seen as " a great multitude, 
which no man could number, of all nations and 
kindreds, and people and tongues, that stood before 
the throne, and before the Lamb, clothed with 
white robes, and palms in their hands." 

While the multitude represented, are still await- 
ing the time of glorification, the Son of man Him- 
self, who is the Central figure, — in whom the good- 
ness, the glory, and the life are concentered, — is, 
and was, at the time when the Revelation was 
given, in the state of glorified, immortal, and incor- 
ruptible existence. The messages which Christ 
sent to the seven Ecclesias that were in Asia in the 
days of John the Revelator, expressing His judg- 
ment concerning their spiritual state, and giving 
them exhortation and warning, are also for the 
guidance of all saints, who may have lived in suc- 
ceeding ages, down to the present day. 

Considering the vision of the Son of man de- 



" Yahweli-Elohim" the Memorial Name. 171 

scribed in chapter i. the eye of faith takes primary 
note of his apparel. The brilliant array is sig- 
nificant of the character and office pertaining 
to the Son of man, and to the multitude rep- 
resented in Him. It is stated concerning the 
Spirit-man, whom Daniel beheld, that He was 
" clothed with linen. " John simply says He 
" was clothed to the feet." " The fine linen," 
is " the righteousness of saints" (Rev. xix.) — The 
righteousness which they derive from being in 
Christ. The holy garments worn by the priests 
under the law, when they ministered in the holy 
places, were of fine linen. The fine linen garment, 
then, is seen to be emblematic of the priestly office 
also. The " golden girdle" has been shown to be 
representative of " Faith perfected by trial." "When 
he hath tried me," saith Job, " I shall come forth as 
gold." In the Spirit's imagery of Psalm xlv., the 
golden qualities of the faithful are referred to. Ad- 
dressing the King, the Spirit saith : " Upon thy right 
hand, the Queen in fine gold of Ophir." . . . . " The 
King's daughter is all glorious within : her clothing 
is of wrought gold : She shall be brought unto the 
king in raiment of needlework." This figurative 
description is illustrative of the relationship which 
is to exist between Christ, as "the King," and the 
glorified multitude who will bear His Name in the 
future Age: — "the Bride." 

The moral and spiritual qualities, that have 



172 "Yahweh-Elohim" the Memorial Name. 

adorned the " hidden man of the heart," are the 
first things that are brought to view in the sym- 
bolic array of the Son of man, in multitudinous 
manifestation. Hence, these are the first things 
dealt with by the Spirit, in His messages to the 
" Ecclesias." In harmony with this, the teach- 
ing of Christ and the apostles, concerning the order 
of things, in the future day of judgment, is re- 
vealed in plain testimony. The first things to be 
dealt with, at the coming of the Anointed, will 
be the spiritual condition of the household of faith. 
The result of the Master's inspection, will appear 
in the approval or disapproval which He will dis- 
pense to every one, " according to his works." 

Other symbols presented in the vision of ch. i. 
prefigure certain other things pertaining to the 
glorious mission and work of Christ, when He shall 
come in power and great glory. They are described 
in detail in the works on the Apocalypse. 

The scene opened up in the vision of the fourth 
chapter, presents a picture of gorgeous beauty. 
The Revelator says, — "I looked, and behold a 
door was opened in heaven." . ..." I was in 
Spirit : and behold A THRONE was established in 
the heaven. And upon the throne, One sitting. 
And the One sitting was in appearance like a jas- 
per and a sardine stone. And a Rainbow circled 



" Yahzveh'Elohim" the Memorial Name. 173 

about the throne, in appearance like an emerald. 
And round about the throne were twenty-four 
thrones: and upon the thrones I saw twenty-four 
elders sitting, having been clothed with white gar- 
ments : and they had upon their heads golden cor- 
onal wreaths. And out of the throne proceeded 
lightnings and thunders and voices. And seven 
lamps of fire, burning before the throne, which are 
the seven spirits of the Deity " (Rev. iv.). 

"The throne covenanted to the Son of David, " 
to be " established in the hour of judgment " — is 
represented there. 

To the prophet Ezekiel there appeared in vision, 
"the likeness of a throne; and the likeness as the 
appearance of a man above upon it, — and the ap- 
pearance of the likeness of the glory of the Lord " 
(Ezek. i.). The prophet Isaiah records a vision of 
the same throne ; as he saith : — " I saw the Lord 
sitting upon a throne, high and lifted up, and his 
train filled the temple " (Isa. vi.). 

In the vision that was revealed to the apostle 
John, those who will be accounted worthy to bear 
the Name of the Anointed One, are represented by 
the "Four Living Ones, full of eyes," and "the 
twenty-four Elders." In the " visions of Elohim," 
that appeared to the prophet Ezekiel, — " the Four 
living ones" are described as having an "appear- 
ance like burning coals of fire, and like the appear- 
ance of lamps ": — " And the living creatures ran 



174 " Yahweh-Elohim" the Memorial Name. 

and returned, like the appearance of a flash of 
lightning" (ch. i.). The "fire" and the "Light- 
ning" animating those living ones is representa- 
tive of that Spirit symbolized in the Apocalyptic 
vision by seven lamps of fire burning before the 
throne : which are interpreted to signify " the 
seven spirits of the Deity." Seven being a num- 
ber symbolic of perfection: — "the One Spirit," in 
perfect manifestation, is there represented. 

" Out of the throne proceed lightnings and thun- 
derings and voices," This symbolizes a period of 
war. The outpouring of the wrath of Deity ; to 
be executed through the agency of the " Four Liv- 
ing Ones," — whose movements, energized by the 
power of the Spirit, are likened to "a flash of 
lightning." The throne is to be established in a 
stormy period. Distinguished, by the prophet, as 
"the great and notable day of the Lord." Made 
terrible by " the war of the great day of God Al- 
mighty " (Rev. xvi.). The going forth of Spirit- 
hosts on their mission of conquest and destruction, 
energized by spirit-fire, is foreshadowed in the vis- 
ion seen by the prophet Daniel, as it is written : 
"His throne was like the fiery flame, and his 
wheels as burning fire : A fiery stream issued and 
came forth from before him : thousand thousands 
ministered unto him, and ten thousand times ten 
thousand, stood before him" (Daniel vii.). The 
work of these warrior-messengers will be attended 



" Yalnvcli-Eloliim" the Memorial Name. 175 

with permanent results : and " the Controversy of 
Zion " will be decided beyond the power of mortal 
disputation. " For out of Zion shall go forth the 
law, and the word of the Lord from Jerusalem" 
(Isa. ii.). 

The establishment of this throne, and the King 
sitting upon it, (who is to " bear the glory") — is 
the subject of the covenant which Jehovah made 
unto David. " The last words of David," recorded 
in 2 Sam. xxiii., are prophetic concerning the King. 
The revised translation of these words by the Dr., 
reads thus : — " Now, these words of David, the last, 
are an oracle of David, son of Jesse: even an ora- 
cle of the mighty man enthroned, concerning an 
Anointed One of the Elohim of Jacob ; and the 
pleasant theme of Israel's songs. Yahweh's spirit 
spake by me, and his word was upon my tongue: 
Elohim of Israel spake to me, and the Rock of Is- 
rael discoursed, saying, — There shall be a ruler over 
mankind, ruling in the righteous precepts of Elo- 
him. And as brightness of morning he shall rise, 
the Sun of an unclouded dawn, shining forth after 
rain, upon tender grass out of the earth. Though 
my house is not so with AlL, yet he hath appointed 
for me the COVENANT OF THE OLAHM, ordered 
in everything and sure: truly, this is all my salva- 
tion, and all my delight, though he cause it not to 
spring forth. But the wicked shall be all of them 
as a thorn-bush to be thrust away: yet without 



1 76 " Yahweh-Elohim" the Memorial Name. 

hand they shall be taken : nevertheless a Man 
shall smite upon them. He shall be filled with 
iron, and the shaft of a spear: but with fire to 
burn up while standing, they shall be consumed. " 
The word of the Spirit through the Psalmist fur- 
ther said : " His seed shall endure forever, and his 
throne as the Sun before me. It shall be estab- 
lished forever as the moon, and a faithful witness 
in heaven " (Ps. lxxxix.). 

When the tempest of war shall have subsided, — 
and the gentle showers of refreshing rain shall de- 
scend upon the harvested earth, — the Rainbow 
is represented as appearing in the cloud over-arch- 
ing the throne. Jehovah has appointed the rain- 
bow for a token of the unfailing steadfastness of 
His promise. Encircling the throne of His glory, 
it is a symbol of the everlasting stability of the 
" Covenanted throne," — " the King and the glory," 
of the kingdom of the " Millennial Aion." Ac- 
cording to the word of the Spirit, — " ' A Hidden 
period ' of mercy shall be builded : thy faithful- 
ness in the heavens thou wilt establish." "The 
glory of the Lord shall endure forever " (Ps. civ.). 
The rainbow is seen in the natural heavens when 
the sun is shining and the rain is gently falling. 
The shining forth of the light of the "Sun of 
Righteousness," — who shall rise the " Sun of an 
unclouded dawn," will reveal the goodness and 
glory of that time of blessing, in which all nations 



"Yahweh-Elohim" the Memorial Name. 177 

shall be blessed in Abraham and his seed. " The 
day of Rain," referred to by the prophet, will bring 
to all people the blessedness contained in the fol- 
lowing testimonies. The Spirit through His serv- 
ant Moses spake, saying, — " Give ear, O ye heav- 
ens, and I will speak, and hear, O earth, the words 
of my mouth. My doctrine shall drop as the rain, 
my speech shall distil as the dew, as the small rain 
upon the tender herb, and as the showers upon the 
grass: because I will publish the Name of Yah- 
weh : ascribe ye greatness unto our Elohim. The 
Rock, his work, is perfect : for all his ways are 
judgment : an Ail of truth, and without iniquity, 
just and right is he" (Deut. xxxii. 1-4). The re- 
freshing fertilizing influences of the doctrine, the 
Word, the precepts of Yahweh, are likened to the 
gently showering rain, dispensing fertility and 
vigor to the tender herbage of the earth. The 
descent of life-giving Spirit power upon the people 
is also represented in the rain of the following pas- 
sages. The Spirit for Israel says, — " After two 
days he will revive us: in the third day he will 
raise us up, and we shall live in his sight." " His 
going forth is prepared as the morning: and he 
shall come unto us as the rain : as the latter and 
former rain unto the earth " (Hos. vi. 2, 3). "He 
will cause to come down for you the rain, the for- 
mer rain and the latter rain, in the first month " 
(Joel ii. 23). " He shall come down like rain upon 
12 



178 " Yahweh-Elohirn" the Memorial Name. 

the mown grass : as showers that water the earth " 
(Ps. lxxii. 6). 

Having gained the victory in their conflict with 
the sin-powers of the world, — the saints are sym- 
bolically represented by the " twenty-four elders " 
enthroned. In realization of the Lord's promise 
to those that overcome, saying : " To him that 
overcometh will I grant to sit with me in my 
throne, even as I also overcame, and am set down 
with my Father in his throne" (Rev. iii. 21). The 
number twenty-four being so many distinct orders 
of priests, apportioned for the temple service of 
the kingdom, when restored ; according to the 
typical " priestly arrangement " in David's king- 
dom in " the days of old." In " their official ca- 
pacity as kings and priests,' , the twenty-four elders 
are represented as occupying thrones circling 
around the One throne; — having golden crowns 
upon their heads. And they do homage unto the 
" One sitting upon the throne," casting their 
crowns before the throne, and saying : " Thou art 
worthy, O Lord, to receive glory and honor and 
power : for thou hast created all things : and for 
thy pleasure they are and were created " (Rev. iv. 
11). u And they sing a new song, saying, — Thou 
wast slain, and hast redeemed us to God by thy 
blood, out of every kindred, and tongue, and peo- 
ple, and nation : and hast made us unto our God 



" Yahweh-Elohitn" the Memorial Name. 179 

kings and priests, and we shall reign upon the 
earth " (ch. v. 9, 10). 

Prophetic reference to these thrones appears in 
the word of the Psalmist, as he saith : " For there- 
are set thrones of judgment, the thrones of the 
house of David " (Ps. exxii. 5). The spirit of adora- 
tion awakened in contemplation of the wonderful 
excellences of the name of Yahweh, finds expres- 
sion in these words of the prophet : " O Lord, our 
Lord, how excellent is thy name in all the earth ! 
— who hast set thy glory above the heavens'' (Ps. 
viii. 1). 

" £lje lininbniurtr 3ngel." 

The Name of Glory, is again symbolically repre- 
sented in the vision of the tenth chapter of the 
Apocalypse. The Revelator says : — "And I saw an- 
other mighty angel descending out of the heaven, 
having been clothed with a cloud, and the rainbow 
upon his head, and his face as the sun, and his feet 
as pillars of fire" (Rev. x. l). The similitude ot 
the Son of man in multitudinous manifestation seen 
by the apostle John in his first vision, is made to 
reappear in this chapter. In the first, the clothing 
pertaining to His spiritual character and office is 
brought to view : in the vision of the tenth chapter, 
He appears clothed with His immortalized spirit- 
hosts: "a great cloud of witnesses, of whom in the 
day of their flesh the world was not worthy." 



180 "Yahweh-Elohim" the Memorial Name. . 

" His feet as pillars of fire/' identifies His mission 
with that of the " fiery stream issuing forth from 
before the Ancient of Days " (Dan. vii.). The same 
mission is indicated by the feet of the symbolic 
Son of man, seen in the first vision, described by 
John as "like to fine brass glowing in a furnace." 

" His face as the sun," is the same as that de- 
scribed in the first, as it saith : " His countenance 
as the sun shineth in his strength." The rainbow 
over His head identifies the mighty angel and his 
glorious company with the rainbowed throne, and 
with the company of kings and priests surrounding 
it. These having all been purchased with the blood 
of the " Abrahamic Covenant," the rainbow symbol, 
in token of the covenant, is given to this repre- 
sentation of the " Messenger of the Covenant," 
with his multitude of redeemed ones. 

In the hand of the angel was " a little book open : 
and he set his right foot upon the sea, and his left 
foot upon the earth: And cried with a loud voice, 
as when a lion roareth : And when he had cried, 
seven thunders uttered their voices." The symbol 
of a lion is introduced in other testimonies, as de- 
scriptive of a certain element that is to characterize 
the Messiah in " the latter days." He is styled, 
"the lion of the tribe of Judah" (Rev. v.). The 
prophet's testimony concerning Him in that day, 
says : " The Lord shall roar out of Zion, and utter 
his voice from Jerusalem : and the heavens and the 



" Yahweh-Elohim"' the Memorial Name. 1 8 1 

earth shall shake ; but the Lord will be the hope of 
his people, and the strength of the children of Is- 
rael" (Joel iii. 16). In going forth for the deliver- 
ance of His people, the Spirit saith : "I will be un- 
to Ephraim as a lion, and as a young lion to the 
house of Judah." " I will take away, and none shall 
rescue. ,, " They shall walk after the Lord : he shall 
roar like a lion : when he shall roar, then the chil- 
dren shall tremble from the west. They shall trem- 
ble as a bird out of Egypt, and as a dove out of the 
land of Assyria : and I will place them in their 
houses, saith the Lord" (Hos. v, 14; xi. 10, 11). 

As the " Pillar of cloud " guided the children of 
Israel through the wilderness in " the days of old," 
so the mighty angel of the Covenant, clothed with 
the cloud of spirit-hosts, will " bring them again 
from the depths of the sea " : and lead them to the 
promised land. 

For full and complete expositions of the symbols 
related to this representation, as well as all other in 
the Apocalyptic visions, we must refer the reader 
to the works on the Apocalypse. 

The same glorious host represented by the rain- 
bowed angel, is seen again in the vision of chapter 
xix. And the same mighty angel appears as the 
" Binder of the Dragon," in chapter xx. 



1 82 "Yahweh-Elohim" the Memorial Name. 



€\jt Inhj €% 

Chapter xxi. presents a vision of the holy city — 
the New Jerusalem. An angel came to John, and 
" talked with him, saying, Come hither, I will shew 
thee the Bride, the Lamb's wife/' " And," saith 
the Revelator, " he carried me away in the spirit to 
a great and high mountain, and shewed me that 
great city, the holy Jerusalem, descending out of 
heaven from God : having the glory of Deity. And 
her light was like unto a stone most precious, even 
like a jasper stone, clear as crystal." The " One sit- 
ting upon the throne," represented in the vision of 
chapter iv., is likened to a jasper stone. The city 
had a wall great and high, and had " twelve gates, 
and at the gates twelve angels, and names written 
thereon, which are the names of the twelve tribes 
of the children of Israel. " The holy community, 
comprised within the city, will exist as the " Com- 
monwealth of Israel," referred to by the apostle 
Paul, in the epistle to the Ephesians (ch. ii. 12). 
Even " the Israel of the Deity." " And the wall 
of the city had twelve foundations, and in them 
the names of the twelve apostles of the Lamb." 

Paul, addressing the believers, says : " Ye are 
built upon the foundation of the apostles and 
prophets, Jesus Christ himself being the chief 
corner-stone" (Eph. ii. 20). "And the city lieth 



11 Yahweh-Elohim" the Memorial Name. 183 

foursquare," as typically represented in the " Breast- 
plate " worn by the high-priest under the law. 

The wall thereof he measured, "an hundred and 
forty four cubits, according to the measure of a 
man, that is, of the angel." The angel-man of this 
measurement, is identical with the rainbowed angel 
of chap. x. Christ and the saints, in the perfection 
of oneness and completeness, as the multitudinous 
manifestation of the Name. The " mighty angel, 
clothed with the cloud," having completed his 
mission of war and conquest, is revealed in a 
more glorious and perfect organization, the " Holy 
city," to be thenceforth the Queen city of the 
world. "And the city was pure gold, like unto 
clear glass." So pure will be the tried and per- 
fected Faith of that community of faithful ones. Its 
perfections being also symbolically represented in 
the king's daughter, whose " clothing is of wrought 
gold" — "all glorious within." 

"And I saw no temple therein; for the Lord 
God Almighty and the Lamb are the temple of it." 
" And the city had no need of the sun, neither of 
the moon to shine in it : for the glory of God 
did lighten it, and the Lamb is the light thereof." 
Therefore is the light of the city likened to a " jasper 
stone, clear as crystal." "Jasper being a stone of 
varied hue, is used as an emblem of the Spirit of the 
Deity condensed into substance," Jasper being the 
11 first foundation " of the city, and the building of 



1 84 " Yahweh-Elohim" the Memorial Name. 

the wall of it — the Spirit of Y AHWEH-5 lohirn has 
laid the foundation, and His Spirit and His glory 
have raised the superstructure, according to the 
word unto Zerubbabel, saying : " Not by might nor 
by power, but by my Spirit, saith Yahweh of hosts " 
(Zech. iv. 6). The Spirit, in His fulness of glory 
through Christ is the Light of the city. " And 
the nations of them that are saved shall walk in the 
light of it " : " and the kings of the earth bring their 
glory and honor into it." " The light " of the city 
in which the " nations shall walk," will be seen to 
be the light of truth and righteousness. For, saith 
the prophet : " Jerusalem shall be called, ' A city of 
truth/ " The prophet tells of the time when Israel 
shall be brought " a present unto the Lord of hosts," 
" to the place of the name of ' Yahweh Iz'vahoth/ 
the mount Zion " (Isa. xviii. 7). Mount Zion is the 
place where the Lamb and His glorious company 
are represented at one time as standing. Their 
symbolic number, u An hundred and forty-four thou- 
sand," with the Lamb, " Having his name, and the 
name of his Father written in their foreheads" 
(Rev. xiv.). 

" At that time," saith the prophet, " they shall call 
Jerusalem the throne of the Lord : and all the na- 
tions shall be gathered unto it, to the Name of 
Yahweh, to Jerusalem " : " neither shall they walk 
any more after the imagination of their evil heart " 
(Jer. iii. 17). " For the earth shall be filled with the 



" Yahweh-Elohim" the Memorial Name, 185 

knowledge of the glory of the Lord, as the waters 
cover the sea " (Hab. ii. 14). " Then will come to 
pass the word that Jehovah spake unto Moses, say- 
ing, ' As truly as I live, all the earth shall be filled 
with the glory of Yahweh ' " (Numb. xiv. 21). " The 
glory of the Lord shall be revealed, and all flesh 
shall see it together" (Isa. xl. 5). The " Hidden 
Period " foreshadowed in the cloud-covered glory 
that encircled the cleft Rock, will then disclose its 
flood of glorious light to all the inhabitants of the 
earth. And " the ministration of the Spirit," the 
" ministration of righteousness," far exceed the glory 
of the dispensations that are past. The " Good- 
ness " of Yahweh will be realized in its fullest mu- 
nificence. And the mercy, through the judgments, 
shine out in healing beams of golden light. 

Of Christ, the Word through the prophet, saith : 
" And he shall stand and feed in the strength of 
Jehovah : in the majesty of the name of Yahweh- 
Elohim. And they shall abide : for now shall he be 
great unto the ends of the earth " (Mic. v. 4). " His 
name shall endure forever ; his name shall be con- 
tinued as long as the sun : and men shall be blessed 
in him : all nations shall call him blessed." .... 
" And blessed be his glorious name forever : and 
let the whole earth be filled with his glory " (Psalm 
lxxii.). 

The glory of His name." Emmanuel " — "God with 
us " — will then be established in the splendor and 



1 86 " Yahweh-Elohim" the Memorial Name. 

beauty of Royal estate ; an ever-present reality 
among men. And the acclamation of the angelic 
host at the time of His birth will then become an 
accomplished fact, as they sang : " Glory to God in 
the highest, and on earth peace, good-will among 
men." 

Of the " new Jerusalem/' the Revelator saith : 
" I saw no temple therein ; for the Lord God 
Almighty and the Lamb are the temple of it," 
The mighty Spirit-power of AlL and the Lamb will 
be the temple wall in and around the city. " For I," 
saith Yahweh, " will be unto her (Jerusalem) a wall 
of fire round about, and will be the glory in the 
midst of her" (Zech. ii. 5). 

The stone that Jacob took for a pillar, and poured 
oil upon the top of it, was a representative stone. 
He said : " This stone which I have set for a pillar 
shall be God's house." The anointing of it with 
oil appears a figure of the anointing of the house of 
God with His holy Spirit-power. Ascending higher 
the ladder of ages, we come to the Rock in the 
wilderness, and find the foundation of the house of 
God laid upon the rock. The spirit-power of Ail 
anointed the rock, and caused the water to flow out 
of it. In, around, and above it, the Name of Yah- 
weh was recorded in living characters : and His law 
engraven in stone. When the time arrived for the 



" YahweJi-EloJiim" the Memorial Name. 187 

kingdom to be established in the land of Israel, the 
word, the Name, and the glory, came to be repre- 
sented in a temple of rare and costly magnificence. 
It was built of stone. It was in the place that Yah- 
weh had chosen to place His name in, — the city of 
Jerusalem. And when it was finished and conse- 
crated, the cloud and the glory of Yahweh filled the 
house. It was a house especially designed for the 
name of Yahweh, and " for the place of his dwelling 
forever.' , 

When the time shall arrive for the establishing 
of the Lord's house in the Age to come, the mighty 
power of " Ail-Elohim " is first represented as " a 
stone cut out of the mountain without hands," 
gradually becoming a great mountain, and filling 
the whole earth. The Stone and the Rock, of the 
record of the name in the past, are therefore seen 
to be emblematic of that Eternal Spirit power and 
Word manifested through the Name of Yahweh- 
Elohim, — both in the day of suffering, and when re- 
vealed in glory. In Jacob's blessing upon Joseph, 
his speech had a prophetic signification, as he said : 
" His hands were made strong by the hands of the 
mighty Ail of Jacob, — from thence is the Shepherd, 
the Stone of Israel. " " He is the Rock; his work 
is perfect." He is the spirit-wall and the founda- 
tion, the light and the glory of that glorious com- 
munity — the " Jerusalem, which is from above." 
The apostle Paul, addressing believers, " built upon 



1 88 " Yahweh-Elohim" the Memorial Name 

~ne foundation of the apostles and prophets, Jesus 
Christ himself being the chief corner-stone/' says : 
" In whom all the building fitly framed together 
groweth unto an holy temple in the Lord : In whom 
ye also are builded together for an habitation of 
God through the Spirit " (Eph. ii.). 

The apostle Peter describing the relationship of 
the believers to that " precious corner-stone/ 1 saith : 
" To whom coming as unto a living stone, disal- 
lowed indeed of men, but chosen of God and prec- 
ious. Ye also, as living stones, are built up a spirit- 
ual house, an holy priesthood, to offer up spiritual 
sacrifices acceptable, to God by Jesus Christ " (i 
Pet. ii.). The symbolic stones, forming the founda- 
tions of the symbolic city, are the most precious 
gems : cut and polished in the highest degree, so as 
to be fitted to reflect the light of the glory of " Yah- 
weh-Ail." "The twelve gates were twelve pearls." 
The gold, silver, and precious stones, and pearls 
of the Holy city, are, harmoniously with these 
symbols in nature, brought forth from the depths 
of the earth and sea. But the Spirit-power that 
brings them forth and makes them shine out in 
brilliancy and glory is from above ; it cometh down 
from the Father of lights. Therefore the holy city 
is described as descending from God out of heaven : 
because Christ, who is " the Life/' " the Light/' and 
lt the Glory," by whose words and Spirit-power, it is 
caused to exist, comes down from heaven. In Him, 



" Yahiveh-Elohim" the Memorial Name, 189 

the twelve foundation precious gems — the twelve 
apostles. Also, all those who have believed on Him 
" through their word," the " all manner of precious 
stones garnishing the foundation " will be made to 
reflect His light and glory, as the " Urim " of His 
Breastplate. In Him, also, the twelve gates of 
pearl, having " the names of the twelve tribes of 
the children of Israel written thereon. " These 
were the names of " the Fathers," from whom, 
according to the flesh, the twelve tribes were de- 
scended. " They are not all Israel, who are of 
Israel," saith Paul, "but the children of the prom- 
ise are counted for the seed." " Of whom, accord- 
ing to the flesh, Christ came." Christ is " the door " 
— the way of entrance into that life of glory. They, 
in Him, are assigned a place of honor likewise. 
In the temple of Solomon, the doors for the 
entering in of the oracle (or Most Holy) were of 
Olive-tree. The good olive-tree, is representative 
of the Israelitish nationality. Therefore, in Christ, 
we are grafted into the good olive-tree : and so find 
an entrance through Him into " the inheritance of 
the saints in light." 

" The government shall be upon his shoulder " 
(Isa. ix. 6). " He hath the key of David ; he open- 
eth, and no man shutteth : he shutteth, and no man 
openeth " (Rev. iii. 7). The Spirit, through the 
prophet, testifies concerning the same, saying: 
u The key of the house of David will I lay upon his 



I90 "Yahweh-Etohim" the Memorial Name. 

shoulder: so he shall open, and none shall shut: 
and he shall shut, and none shall open " (Isa. 
xxii.). 

The new Jerusalem, as the mystical body, to- 
gether with Christ as the head : in Him, and through 
Him becomes resplendent in the illumination of 
Spirit-light and glory. This, the Breastplate and 
Ephod and shoulder-pieces, with the high-priest of 
the Tabernacle, in miniature, as it were, fore- 
shadowed. " The throne of glory " shadowed forth 
in the Ark of the Covenant, and attendant Cheru- 
bims of gold. The translucent river of life symbol- 
ized in the robe of blue : And the spiritual fruitful- 
ness, abounding within the paradise of Deity, ap- 
pears in the pendant pomegranates and little 
golden bells that fringe His Spirit-robe in the holy 
place. 

In the vision that appeared to the prophet Eze- 
kiel, the appearance of the throne is described " as 
the appearance of a sapphire stone." And in the 
scene in the wilderness there appeared " under the 
God of Israel, as it were, a paved work of a sapphire 
stone, and, as it were, the body of heaven in His 
clearness." Sapphire, is described as "a precious 
stone of a sky-blue or fine azure color." The rain- 
bow over-arching the throne in Rev. iv. is described 
as the color of an emerald, " light green." It is sug- 
gested in " Eureka," that the emerald color of the 
bow in that scene " typifies the fertilizing effect of 



"Yalnveli-Eloliim" the Memorial Name. 191 

the rain that forms the bow." It may possibly be 
reasonably suggested that the sapphire blue of the 
throne may be significant of its heavenly character. 
And the pure transparent stream of living water 
flowing out of it — the life-giving stream of spirit — 
would appear to reflect its azure hue, even as 
clear deep waters of the earth sometimes reflect the 
azure of the sky. 

Christ, the true " high-priest of Israel," is seen in 
the vision of the prophet, shadowed in the form of 
One upon the throne, as he describes, saying : "And 
upon the likeness of the throne was the likeness as 
the appearance of a man above upon it. And I 
saw as the color of amber, as the appearance of fire 
round about within it : from the appearance of his 
loins even upward : and from the appearance of his 
loins even downward. I saw, as it were, the appear- 
ance of fire, and it had brightness round about. As 
the appearance of the bow that is in the cloud in 
the day of rain, so was the appearance of the bright- 
ness round about. This was the appearance of the 
likeness of the glory of the Lord " (Ezek. i.). The 
"amber" referred to in this passage is described by 
the learned as " a very brilliant metal, composed of 
silver and gold, much prized in antiquity." The 
golden hue of the glory here described, will appear 
to the mental vision in beautiful contrast with the 
sapphire and the emerald, and with the " brightness 
round about, like the appearance of the bow in the 



192 " Yahweh-Elohim" the Memorial Name. 

cloud in the day of rain." The "holy garments" 
of Aaron " made for glory and for beauty," but 
faintly illustrated the glorious investment of the 
high-priest of the Millennial Aion. The gold, the 
blue, the pure white, and the variegated jasper, are 
all portrayed in the visions of Spirit-glory to be re- 
vealed in the future Age. And concerning those 
antitypical " Lilies " twining around the pillars of 
that " temple " or " house of God," the Saviour's 
words appear applicable, when He said : " Solomon 
in all his glory was not arrayed like one of these." 
Jerusalem, the literal, material " city of the great 
king," will be made to shine in the splendor to be 
conferred upon her : according to the word of the 
prophet, addressing her prophetically, saying: 
" Arise, shine : for thy light is come, and the glory 
of the Lord is risen upon thee " (Isa. lx. 1). " At 
that time they shall call Jerusalem the throne of 
Yahweh : and all the nations shall be gathered unto 
it, to the Name of Yahweh, to Jerusalem " (Jer. iii. 
17). Then will come to pass these words : " Jerusa- 
lem is as a city that is compact together : Whither 
the tribes go up, the tribes of the Lord, unto the 
testimony of Israel, to give thanks unto the name 
of Yahweh " (Ps. cxxii.). " And ye shall praise the 
name of ' Yahweh' your ' Elohim,' that hath dealt 
wondrously with you " (Joel ii. 26). 

"From the rising of the sun unto the going 
down of the same, Yahweh's name is to be praised " 



"Yalnveli-Eloliim" the Memorial Name. 193 

(Ps. cxiii.). " Praise ye the name of Yahweh " (Ps. 
cxxxv.). " Let them praise the name of Yahweh : 
for his name alone is excellent : his glory is above 
the earth and heaven" (Ps. cxlix. 13). 



The glory of the Spirit of Ail-Elohim, that is to 
deck the " new heavens " of the Millennial Aion, 
with splendor and beauty — will also be the source 
of renewed fertility and adornment to the natural 
earth. The richest productions of nature, will 
adorn the landscape, within the " Paradise of the 
Deity." According to the word of the Lord, as it 
is written : tc The glory of Lebanon shall come unto 
thee, the fir-tree, the pine-tree, and the box together, 
to beautify the place of my sanctuary ; and I will 
make the place of my feet glorious " (Is. lx.). 
" The wilderness and the solitary place shall be glad 
for them : and the desert shall rejoice and blossom 
as the rose. It shall blossom abundantly, and re- 
joice, even with joy and singing : the glory of 
Lebanon shall be given unto it, the excellency of 
Carmel and Sharon, they shall see the glory of the 
Lord, and the excellency of our God " (Isa. xxxv.). 
" Instead of the thorn shall come up the fir-tree, 
and instead of the brier shall come up the myrtle- 
tree : and it shall be to the Lord for a name, for an 
everlasting sign that shall not be cut off " (Ch. lv.). 
13 



194 " Yahweh-Elohim" the Memorial Name. 

" For, the Lord shall comfort Zion ; he will com- 
fort all her waste places, and he will make her 
wilderness like Eden, and her desert like the garden 
of the Lord : joy and gladness shall be found 
therein, thanksgiving and the voice of melody " 
(Isa. li.). 

Such entire renovation of the face of nature, 
will testify to the invigorating influences of " the 
day of rain," upon the land that has so long lain in 
barrenness and sterility, on account of the sins of 
the people that once inhabited it. When Messiah 
shall extend mercy, and forgiveness of sin, to an 
obedient and reconciled people, the Spirit saith, 
" Our land shall yield her increase." " The wilder- 
ness shall be a fruitful field, and the fruitful field 
be counted for a forest." The luxuriant increase, 
which the earth will then yield, is thus described : 
" And it shall come to pass in that day, that the 
mountains shall drop down new wine, and the hills 
shall flow with milk, and all the rivers of Judah 
shall flow with waters, and a fountain shall come 
forth of the house of the Lord." " And the floors 
shall be full of wheat, and the fats shall overflow 
with wine and oil" (Joel ii., hi.). "Behold, the 
days come, saith the Lord, that the ploughman 
shall overtake the reaper, and the treader of grapes, 
him that soweth seed : and the mountains shall 
drop sweet wine, and all the hills shall melt." 
" And I will bring again the captivity of my people 



" Yahweh-Elohim" the Memorial Name. 195 

Israel, and they shall build the waste cities, and in- 
habit them : and they shall plant vineyards, and 
drink the wine thereof : they shall also make gar- 
dens, and eat the fruit of them" (Amos ix. 13, 14). 
" And the desolate land shall be tilled, whereas it 
lay desolate in the sight of all that passed by. 
And they shall say, This land that was desolate, is 
become like the garden of Eden : and the waste 
and desolate and ruined cities are become fenced 
and are inhabited " (Ezek. xxxvi.). " And it shall 
come to pass in that day, I will hear, saith the 
Lord : I will hear the heavens, and they shall hear 
the earth : and the earth shall hear the corn, the 
wine, and the oil : and they shall hear Jezreel " (or 
" the Seed of God") (Hos. ii. 21, 22). 

" Righteousness shall look down from heaven ": 
even those mediatorial heavens, wherein the throne, 
the King, and his Name of glory shall be established. 
The people also, who may be permitted to live 
under the dominion of Christ and the saints, will 
partake of that righteousness, which is to be the 
ruling spirit of the Age. As saith the prophet, 
" Thy people also shall be all righteous" (Isa. Ix.). 
The principles of truth and righteousness, that will 
be required of the people then, will be the same 
that have been required in the ages that are past. 
Foremost, will ever stand, implicit Faith in the 
Word of God, and unqualified obedience to His 
commandments. This will characterize the people 



196 u Yahweh-Elohim" the Memorial Name. 

of that " Kosmos," or order of things. Renewed 
moral and intellectual vigor, will be imparted to the 
inhabitants of the earth, in consequence. Then 
will come to pass the word of the prophet, as it is 
written, " The Lord is exalted : for he dwelleth on 
high : he hath filled Zion with judgment and right- 
eousness. And wisdom and knowledge shall be the 
stability of thy times, and strength of salvation : 
the fear of the Lord his treasure " (Isa. xxxiii.). 
So intense will be the reverence for the truth of 
God, that no toleration will be extended to any, 
that teach " lies in the name of the Lord." As 
saith the prophet : " When any shall yet prophesy, 
then his father and his mother that begat him, shall 
say unto him, Thou shalt not live: for thou speak- 
est lies in the name of the Lord : and his father 
and his mother that begat him shall thrust him 
through when he prophesieth.' , The pursuits of 
agriculture, will be found far more desirable, than 
those attending the occupation of teaching " lies 
in the name of the Lord." For, " it shall come to 
pass in that day, that the prophets shall be ashamed 
every one of his vision when he hath prophesied: 
neither shall they wear a rough garment to deceive : 
But he shall say, I am no prophet, I am an hus- 
bandman : for man taught me to keep cattle from my 
youth " (Zech. xiii. 3, 4). Such will be the purify- 
ing effect of the judgments of Yahweh upon the 
moral and spiritual condition of the people ; accord- 



u Yahweh-Elohirn" the Memorial Name. 197 

ingto the word of the prophet, saying: " When thy 
judgments are in the earth, the inhabitants of the 
world will learn righteousness " (Isa. xxvi.). Cer- 
tain, are represented as inquiring : u Who among us 
shall dwell with the devouring fire ? Who among us 
shall dwell with everlasting burnings ? The Spirit 
answering, saith : He that walketh righteously, and 
speaketh uprightly ; he that despiseth the gain of 
oppressions, that shaketh his hands from holding of 
bribes, that stoppeth his ears from hearing of blood, 
and shutteth his eyes from seeing evil : he shall dwell 
on high : his place of defence shall be the munitions 
of rocks : bread shall be given him ; his waters 
shall be sure. Thine eyes shall see the King in 
his beauty : they shall behold the land that is very 
far off" (Isa. xxxiii.). Testimonies of correspond- 
ing import, are recorded in Psalms xv.-ci. : " Lord, 
who shall abide in thy tabernacle ? Who shall dwell 
in thy holy hill? He that walketh uprightly, and 
worketh righteousness, and speaketh the truth in 
his heart. He that backbiteth not with his tongue, 
nor doeth evil to his neighbor, nor taketh up a re- 
proach against his neighbor." In the words of the 
text, quoted above, he " shutteth his eyes from 
seeing evil/' He refrains from noticing, or magni- 
fying, the little foibles and weaknesses of his neigh- 
bor, and from ascribing evil to him. This being 
especially reprehensible, in the eyes of Jehovah. 
As it is written again : " Whoso privily slandereth 



198 " Yahweh-Elohitn" the Memorial Name. 

his neighbor, him will I cut off, — a high look and a 
proud heart will not I suffer. Mine eyes shall be 
upon the faithful of the land, that they may dwell 
with me: he that walketh in a perfect way, he shall 
serve me." 

Enlightened zeal, for the truth of God, and the 
keeping of His commandments, is the outflow of 
the love of God and of Christ Jesus our Lord. 
This is the first, the highest of spiritual attainments. 
As the word of Christ hath said : " Thou shalt love 
the Lord thy God with all thy heart, with all thy 
soul, with all thy mind, and with all thy strength ; 
this is the first commandment. The second is like, 
namely this : Thou shalt love thy neighbor as thy- 
self ; there is none other commandment greater 
than these. ,, In these are contained that " law of 
righteousness/' which is unchanging. Overtopping 
the boundaries of ages and dispensations, its full 
deep current flows on continuously, steadily, surely. 
Onward and upward toward the great source 
whence it is derived. 

The moral and spiritual character to which Israel 
will attain, as the result of absolute Faith and obe- 
dience toward the Messiah, will be permanent and 
enduring. Therefore they will realize the promises 
which Jehovah has caused to be recorded for them, 
as a nation. When restored to their ancient heri- 
tages, longevity and permanent possession of their 
estates, will be accorded them. According to the 



" Yahweh-Elohitn" the Memorial Name. 199 

Word of the Lord, saying : " They shall build 
houses and inhabit them : they shall plant vineyards, 
and eat the fruit of them. They shall not build 
and another inhabit : they shall not plant and an- 
other eat: for as the days of a tree, are the days 
of my people, and mine elect shall long enjoy the 
work of their hands. They shall not labor in vain, 
nor bring forth for trouble ; for they are the seed 
of the blessed of the Lord, and their offspring 
with them " (Isa. lxv.). They will enjoy the pro- 
tection of that great o'ershadowing tree, of the 
kingdom of heaven : which in its beginning is liken- 
ed to a grain of mustard seed, — and when fully 
grown, to a u great tree, and the fowls of the aerial, 
come and lodge in the branches of it " (Luke xiii.). 
The state of perennial spiritual vigor, freshness, 
and fruitfulness, to be enjoyed by the saints in the 
immortal body, is symbolically represented by the 
" Wood of life, on either side of the river." The 
pure river of the water of life, that is to flow out 
from the sanctuary, described in Revelation, is a 
spiritual stream. The literal water, being represent- 
ative of that pure life-giving stream of spirit, that 
is to issue from the throne. By this stream of 
spirit life, "the Wood, on either side of it," — the 
trees within the Paradise of Deity, will receive 
power to impart healing and enlightenment to the 
nations of the earth. " The leaves of the Wood 
were for the healing of the nations " (Rev. xxip. 



200 " Yahweh-Elohim" the Memorial Name. 

This representation, prefigures much blessedness of 
spiritual nourishment and felicity, through the 
saints, in their ministrations to the people of the 
world. In this, will be realized that blessedness 
promised to those who " delight in the law of the 
Lord," in the present life. Of which, the Psalmist 
thus speaks : " Blessed is the man that walketh not 
in the counsel of the ungodly, nor standeth in the 
way of sinners, nor sitteth in the seat of the scorn- 
ful. But his delight is in the law of the Lord ; 
and in his law doth he meditate day and night. 
He shall be like a tree planted by the rivers of 
water, that bringeth forth his fruit in his season : 
his leaf also shall not wither ; and whatsoever he 
doeth shall prosper " (Ps. i.). Trees of choicest 
beauty, fragrance, and fruitfulness, mentioned in 
Canticles iv. are shown to be emblematic of those 
living ones, represented in the " Wood of life." 
The " Garden " (the " Holy Land," when restored 
to Eden-like glory) is addressed by the Sprit, as 
" my sister bride, a spring shut up, a fountain sealed. 
Thy plants, an orchard of pomegranate trees, with 
fruits of most pleasant ones : cypress, with spike- 
nard, and saffron, calamus and cinnamon, with all 
trees of frankincense ; myrrh and aloes, with all 
the chief spices. A fountain of gardens ; a well of 
living waters, and streams from Lebanon." Upon 
the walls of Solomon's temple, were " carved figures 
of Cherubim and palm-trees, and open flowers." 



"Yahwek-Elohim" the Memorial Name. 201 

" The palm-tree is a symbol of victory." And in 
association with the Cherubim, and the temple, 
symbolize the time of complete triumphal victory 
wrought through Christ and the saints. 

The glorified multitude of the redeemed, repre- 
sented in the seventh chapter of the Apocalypse, 
are described as standing " before the throne and 
before the Lamb, clothed with white robes, and 
palms in their hands." The palms being significant 
of the time of festive celebration and rejoicing 
before Yahweh-Elohim, when the saints have be- 
come victorious over every foe, under the command 
of the " King of kings and Lord of lords." And 
the twelve tribes of Israel, are restored to their 
own land again. The " feast of tabernacles," is to 
be restored then ; and Israel and the nations in 
unity assemble " from year to year, to worship the 
King, the Lord of hosts, and to keep the feast of 
tabernacles" (Zech. xiv.). At the " feast of in- 
gathering," in the seventh month, when the chil- 
dren of Israel had " gathered in the fruit of the 
land," they were commanded to keep " the feast of 
tabernacles," " seven days unto the Lord." And 
they took " the boughs of goodly trees, branches 
of palm-trees, and willows of the brook," and " re- 
joiced before the Lord, seven days" (Lev. xxiii.). 
The palm-tree was made tributary also, in the scene 
of joyous welcome, that attended the entry of 
Jesus into the city of Jerusalem, riding upon the 



202 " Yahweh-Elohim" the Memorial Name. 

colt. The multitude that went out to meet Him, 
took branches of palm-trees, and cried, " Hosanna ! 
blessed is the King of Israel that cometh in the 
name of Yahweh " (John xii.). This scene, as well 
as the one recorded in Leviticus, was typical of 
that grand and glorious celebration in the future 
Age, when the great King shall be established in 
the city and throne of his father David, " to reign 
over the house of Jacob forever/' 

The rich, flowering beauties of nature, to be 
revealed in the garden paradise of the Deity, are the 
subject of allegorical discourse, in the Song of 
Solomon. Exhibiting their glories in the time 
when the Bridegroom and the Bride appear ("the 
holy city "), the light, life, and glory of the scene. 
Upon the temple walls, were figures of the Cheru- 
bim ; symbolizing " Deity manifested in the flesh," 
in association with palm-trees, indicating the 
time of victory and rejoicing : together with the 
representations of open flowers. There, also, in 
the outer court, " the molten sea," with its " brim 
wrought like the brim of a cup, with flowers of 
lilies," — seeming to shadow the fountain of waters, 
to issue forth from the sanctuary ; with beds of 
lilies and " sweet flowers," environing its borders. 
An interweaving of figures representative of both 
the natural and the spiritual, appears in these em- 
blems. 

In the day of palm-bearing, the " redeemed 



"Yahiveh-Elohim" the Memorial Name. 203 

of the Lord," shall have returned; they "shall 
come with singing unto Zion ; and everlasting joy 
shall be upon their head." Addressing Israel re- 
stored, the prophet saith : " Sing, O daughter of 
Zion ; shout, O Israel ; be glad and rejoice with all 
thy heart, O daughter of Jerusalem. Yahweh hath 
taken away thy judgments, he hath cast out thine 
enemy : the king of Israel, the Lord is in the midst 
of thee ; thou shalt not see evil any more." .... 
"Yahweh, thine Elohim, in the midst of thee is 
mighty; he will save, he will rejoice over thee with 
joy, — he will rejoice over thee with singing." .... 
"At that time will I bring you, even in the time 
that I gather you : for I will make you a name and 
a praise among all people of the earth, when I turn 
back your captivity before your eyes, saith the 
Lord " (Zeph. iii.). " In that day, shall this song be 
sung in the land of Judah. We have a strong city : 
salvation will God appoint for walls and bulwarks. 
Open ye the gates, that the righteous nation which 
keepeth the truth, may enter in. Thou wilt keep 
him in perfect peace whose mind is stayed on thee. 
Trust ye in the Lord forever ; for in the Lord 
Jehovah is the Rock of Ages " (Isa. xxvi.). " The 
righteous nation," keeping " the truth," is seen in 
the visions of the Apocalypse : and represented in 
chap. xv. as having " gotten the victory over the 
beast, and over his image, and over his mark, and 



204 " Yahzveh-Elohim" the Memorial Name. 

over the number of his name ; standing upon the 
sea of glass, having the harps of God. And they 
sing the song of Moses, the servant of God, and 
the song of the Lamb, saying, Great and marvel- 
lous are thy works, Lord God Almighty ; just and 
true are thy ways, thou King of saints. Who 
shall not fear thee, O Lord, and glorify thy name ? 
for thou only art holy : for all nations shall come 
and worship before thee : for thy judgments are 
made manifest " (Rev. xv.). " They shall lift up 
their voice, they shall sing for the majesty of the 
Lord, they shall cry aloud from the sea. Where- 
fore glorify ye the Lord in the fires, even the name 
of Yahweh-Elohim of Israel, in the isles of the sea " 
(Isa. xxiv.). The invitation will then be extended 
to the nations, to sing unto the Lord ; because 
they will then be in the attitude of obedience 
toward God. According as it is written, saying, 
' ; Make a joyful noise unto God, all ye lands ; sing 
forth the honor of his name ; make his praise 
glorious/' ...-." All the earth shall worship thee, 
and shall sing unto thee ; they shall sing to thy 
name " (Ps. lxvi.). " Let the people praise thee, O 
God ; let all the people praise thee. O let the 
nations be glad, and sing for joy : for thou shalt 
judge the people righteously, and govern the nations 
upon earth " (Ps. lxvii.). " Sing unto the Lord, bless 
his name : shew forth his salvation from day to day. 
Declare his glory among the nations, his wonders 



"Yahiveh-Eloliim" the Memorial Name. 205 

among all people." . . . . " Honor and majesty are 
before him ; strength and beauty are in his sanct- 
uary." . . . . " Give unto the Lord the glory due 
unto his name." .... " O worship the Lord in the 
beauty of holiness; fear before him all the earth " 
(Ps. xcvi.). 

In that day of glory and joy, the Lord's people 
will realize that fulness of comfort, which proceed- 
eth from the Father of mercies. He will " comfort 
all that mourn ; to appoint unto them that mourn 
in Zion, to give unto them beauty for ashes, the oil 
of joy for mourning, the garment of praise for the 
spirit of heaviness : that they might be called trees 
of righteousness, the planting of Yahweh, that he 
might be glorified " (Isa. lxi.). " They shall not 
hunger nor thirst, neither shall the heat nor sun 
smite them : for he that hath mercy on them shall 
lead them, even by the springs of water shall he 
guide them." . . . . " For the Lord hath comforted 
his people, and will have mercy upon his afflicted " 
(Isa. xlix.). " The Lord shall yet comfort Zion, and 
shall yet choose Jerusalem" (Zech. i. 17). Many 
are the forms in which the comfort will be realized 
and enjoyed. There is the comfort arising from 
meditation upon the word ; in receiving the ideas 
and thoughts of Deity. Of this, the Psalmist 
speaks thus : " In the multitude of my thoughts 
within me thy comforts delight my soul " (Ps. xciv.). 
The beauty, the strength, the praise, the glory per 



206 " Yahzveh-Elohim" the Memorial Name. 

taining to the name of Yahweh, will also form a 
part of that " good thing, which the Lord has 
promised to the house of Israel, and the house of 
Judah." Through that Name of glory, light and 
joy will be dispensed to them. For the Lord hath 
promised Israel, saying : " I will give you pastors 
according to mine heart, which shall feed you with 
knowledge and understanding" (Jer. iii. 15). "I 
will also make thy officers peace, and thine exacters 
righteousness " (Isa. lx.). This, the light of truth, 
knowledge, wisdom, and righteousness, will then, as 
in the ages that are past, be the fundamental elements 
of glory revealed through the name of Jesus An- 
ointed. These, in the end, bring joy and gladness 
of heart ; though suffering, tribulation, and trial, 
are a part of the essential, refining process. But 
the word is a never-failing source of comfort and 
peace, and joy and light. And by it we learn, that 
" Light is sown for the righteous, and gladness for 
the upright in heart." And the righteous are ex- 
horted to " Rejoice in the Lord," and " give thanks 
at the remembrance of his holiness " (Ps. xcvii.). 

The righteous judgments of Yahweh, will bring 
comfort and rejoicing to His people ; according to 
the testimony. " Let the heavens rejoice, and let 
the earth be glad ; let the sea roar, and the fulness 
thereof. Let the field be joyful, and all that 
is therein : then shall all the trees of the wood 
rejoice before the Lord : for he cometh ; for he 



" Yahweh-Elohim" the Memorial Name. 207 

cometh to judge the earth: he shall judge the 
world with righteousness, and the people with his 
truth " (Ps. xcvi.). " In that day shall the Lord of 
hosts be for a crown of glory, and for a diadem of 
beauty, unto the residue of his people : And for a 
spirit of judgment, to him that sitteth in judgment, 
and for strength to them that turn the battle to the 
gate" (Isa. xxviii. 5, 6). Addressing the house of 
Israel, Yahweh saith : " How shall I put thee 
among the children, and give thee a pleasant land ; 
an heritage of glory, or of beauty of the hosts of 
nations? And I said: Thou shalt call me, My 
father : and shall not turn away from me " (Jer. 
iii. 19). Faithfulness, and steadfastness, in His 
covenant, are the conditions upon which alone, the 
glory is to be obtained. 

All the glory and honor, is ascribed unto the 
name of Yahweh, in the words of David, when all 
the preparations for the building of the temple 
were completed. As he said : " Thine, O Lord, is 
the greatness, and the power, and the glory, and 
the victory, and the majesty: for all that is in the 
heaven, and in the earth is thine ; thine is the king- 
dom, O Lord, and thou art exalted as head above 
all. Both riches and honor come of thee, and thou 
reignest over all : and in thine hand is power and 
might, and in thine hand it is to make great, and to 
give strength unto all.. Now, therefore, our God, 
we thank thee, and praise thy glorious Name" 
(1 Chron. xxix. II, 12). 



2o8 " Yahweh-Elohim" the Memorial Name. 



"€1jb ling nf tings." 

The Spirit, inditing things touching the King — 
through the Psalmist saith : " Thou art fairer than 
the children of men: Grace is poured into thy 
lips, therefore God hath blessed thee forever: Gird 
thy sword upon thy thigh, O most Mighty, with thy 
glory and thy majesty. And in thy majesty ride 
prosperously because of truth and meekness and 
righteousness." . . . . " Thou lovest righteousness, 
and hatest wickedness: therefore God, thy God 
hath anointed thee with the oil of gladness above 
thy fellows" (Ps. xlv.). " Truth, meekness, and right- 
eousness/' in the time of suffering, trial and proba- 
tion, will have been the basis of the King's exalta- 
tion in the day of glory. The " Grace," character- 
izing His heavenly ministry upon the earth, in the 
name of Yahweh, establishes the groundwork for 
the overflowing fulness of that blessedness that is 
promised shall attend Him forever. Because, He 
" loved righteousness, and hated wickedness," the 
anointing Spirit, sheds heavenly beams of joy and 
gladness upon Him, above all others. Wisdom's 
crown, of light and glory encircles His head. 
" Honor and majesty are before him, strength 
and beauty are in his sanctuary." And because of 
bearing those glorious " attributes," pertaining to 
the name of Yahweh-Elohim, the splendor and 



"Yahwek-Elohim" the Memorial Name. 209 

magnificence of His Royal estate, will exceed that 
of any other King that has ever ascended a throne. 
According to the word of Jehovah, saying, " I will 
make him my first-born, higher than the kings of 
the earths For, saith the apostle, " In him were 
created all things : the things in the heavens, and 
the things on the earth : visible and invisible ; 
whether thrones or dominions, or principalities, 
or powers : all things on account of him, and for 
him have been created. He is before all things, 
and in him all things have been placed together. 
He is the head of the body, the congregation ; who 
is the beginning, the first-born from the dead : that 
among all he might have the pre-eminence" (Col. 
i. 16, 18). These utterances of the Spirit concern- 
ing Him, will then appear in all the power and dis- 
tinctness of a real personal existence among men. 
And the words, " The Lord reigneth, he is clothed 
with majesty : the Lord is clothed with strength, — 
he hath girded himself: the world also is stablished 
that it can not be moved " (Ps. xciii.), will be real- 
ized in truth and verity by all people. 

The great source and origin, of all His power, 
strength, glory and blessing, is the Eternal Father. 
According to the testimony, saying : " The King 
shall joy in thy strength, O Yahweh : and in thy 
salvation how greatly shall he rejoice ! Thou hast 
given him his heart's desire, and hast not with- 
holden the request of his lips. Selah, For thou 
14 



210 " Yahweh-Elohirn" the Memorial Name. 

preventest him with the blessings of goodness : 
thou settest a crown of pure gold on his head. 
He asked life of thee, and thou gavest it him, even 
length of days forever and ever. His glory is great 
in thy salvation : honor and majesty hast thou laid 
upon him. For thou hast made him most blessed 
forever ; thou hast made him exceeding glad with 
thy countenance. For the king trusteth in Jeho- 
vah, and through the mercy of the most High he 
shall not be moved" (Ps. xxi.). 

Through the Spirit's " ministration of righteous- 
ness," memorialized in the name of Yahweh, the 
king's throne will be established. For, unto the 
Son, Jehovah saith : " Thy throne, O God, is for 
the Age : a sceptre of righteousness, is the sceptre 
of thy kingdom" (Heb. i.). " Righteousness and 
judgment are the habitation of thy throne" (Ps. 
xcvii. 2). " Mercy and truth shall go before thy 
face" (Ps. lxxxix.). The " Great white Throne,"* 
to be established in Zion, will be compassed about, 
in every aspect, with the righteousness of the King, 
and His associate kings and priests. " Truth, meek- 
ness, and righteousness," have formed the founda- 
tion of the glory of His Name. Outflowing from 

* The " great white throne," seen in the vision of John the 
revelator, and the " sapphire throne/' that appeared in the 
vision of Ezekiel the prophet, are one and the same. The 
latter, seeming to describe an outer, aerial view of it ; while 
to the apostle John, an innermost view of its clear, sun-light 
glory, seems to have been revealed. 



" Yahweh-Elohim" the Memorial Name. 2 1 I 

that divine wisdom, to which the apostle makes 
allusion, as he saith, — " The wisdom which is from 
above, is first pure, then peaceable, gentle, easy to 
be entreated, full of mercy and good fruits. ,, In 
attaining to the purity of that wisdom, the fire of 
trial and the " furnace of affliction/' have to be 
passed through. The heritage of suffering, trial, 
and probation, must precede the heritage of serene 
and peaceful glory. " Truth, meekness, and right- 
eousness," in the day of trial and probation, are 
fundamental elements in the wisdom and the pu- 
rity, pertaining to the name of Jesus. In the life 
of Christ, upon the earth, these were abundantly 
exemplified. His patient endurance of misrepre- 
sentation and wrong, at the hands of His contem- 
poraries, is plainly testified of, in the record. The 
breathings of His grieved and sorrowful spirit, are 
revealed in many of the Psalms. In the New Tes- 
tament record, we are told, how the chief priests, 
and Pharisees, sought to entrap Him, that they 
might find occasion against Him. " They watched 
him, and sent forth spies, which should feign them- 
selves just men, that they might take hold of his 
words, and so deliver him to the power and author- 
ity of the governor." Through the Psalmist, the 
Spirit of sorrow, finds expression, as he saith : " Be 
merciful unto me, O God : for man would swallow 
me up : he fighting daily, oppresseth me." .... 
u Every day they wrest my words ; all their thoughts 



212 " Yahweh-Elohitn" the Memorial Name. 

are against me for evil." . . . . " Thou tellest my 
wanderings; put thou my tears into thy bottle" 
(Ps. lvi.). Lamb-like meekness and gentleness char- 
acterized the whole career of Jesus. When arraigned 
before the bar of Pilate's judgment-seat, and ques- 
tioned concerning His claims to be " the King," — 
the wisdom of " truth, and meekness, and righteous- 
ness," illumined the darkest hours in the life of 
Christ. " Truth, meekness, and righteousness," 
Christ most perfectly fulfilled, in being obedient to 
the Father's will, even to the death of the cross : 
and in bearing testimony to the truth, unto the 
end. The truth concerning His kingly station, He 
did not evade : though the acknowledgment of it, 
at that time, would bring certain condemnation. 
When Pilate asked Him, saying, "Art thou the 
king of the Jews?" Jesus replied, "Thou sayest 
it " (Luke xxiii. 3). The spirit of faith, fully re- 
vealing, that the Father would raise Him up from 
the death state, and establish His promises in the 
appointed time. The Spirit-word, testifies of the 
Father's overshadowing care. " He that dwelleth 
in the secret place of the most high, shall abide 
under the shadow of the Almighty. I will say of 
Yahweh, He is my refuge and my fortress : my 
God, in him will I trust." " He shall cover thee 
with his feathers, and under his wings shalt thou 
trust : his truth, thy shield and buckler." The Fa- 
ther's promise is full of comfort, as He saith, " I 



" Yakweh-Elohitn,* the Memorial Name. 2 1 3 

will be with him in trouble ; I will deliver him, and 
honor him. With long life will I satisfy him, and 
shew him my salvation " (Ps. xci.). In the resur- 
rection, and glorification of Christ ; His ascent to 
the Father's right hand, — deliverance and "honor," 
"long life," and "salvation," were granted Him. 
But this is only the earnest of the great deliverance 
and honor, that is awaiting the Lord's Anointed in 
the future Aion of glory when His "enemies shall 
be made his footstool," and "all kings shall fall 
down before him." The Spirit-word, contained in 
the 2d Psalm, predicts concerning the hostility of 
the kings and rulers of the earth, against Jehovah, 
and against His anointed king. A primary fulfil- 
ment of it, appeared when " Herod and Pontius 
Pilate, with the Gentiles, and the children of Israel, 
were gathered together against Christ" (Acts iv.). 
They " intended evil, and imagined a mischievous 
device": but their evil designs were only permitted 
to succeed so far as to accomplish a certain pur- 
pose, which the Father had predetermined. The 
full signification of the words of the prophet, still 
remains to be fulfilled : when the kings and rulers 
of the earth, shall assemble their armies against 
Jerusalem to battle : And shall " make war with 
the Lamb." But " the Lamb shall overcome them "; 
for He is made, " Lord of lords, and King of kings " 
(Rev. xvii.). " The kings of the earth set them- 
selves, and the rulers take counsel together, against 



2 14 " Yahweh-Elohim" the Memorial Name. 

the Lord, and against His anointed, saying, Let us 
break their bands asunder, and cast away their 
cords from us. He that sitteth in the heavens 
shall laugh ; the Lord shall have them in derision. 
Then shall he speak unto them in his wrath, and 
vex them in his sore displeasure. ,, Notwith- 
standing all their efforts, the decree of Jeho- 
vah will stand fast forever : According to the 
word that He hath spoken, saying, " Yet have I 
set my king upon my holy hill of Zion." 

A kindly warning is given to the kings and rulers 
of the earth, in the words of the prophet, as he 
saith : " Be wise now therefore, O ye kings ; be in- 
structed, ye judges of the earth. Serve the Lord 
with fear, and rejoice with trembling. Kiss the 
Son, lest he be angry, and ye perish from the way, 
when his wrath is kindled but a little. Blessed are 
all they that put their trust in him" (Ps. ii.). 

An appeal unto Yahweh, the Spirit, through the 
prophet utters, in view of the adversary's work, as 
he saith : " Lift up thyself, thou judge of the earth : 
render a reward to the proud " (Ps. xciv. 2). The 
people of the Lord are led to rejoice in contempla- 
tion of His character as " the Judge of all the 
earth." " For," saith the prophet, " the Lord will 
not cast off his people, neither will he forsake his 
inheritance. But judgment shall return unto right- 
eousness ; and all the upright in heart shall follow 
it "(v. 14, 15). 



" Yahweli-Elohim" the Memorial Name. 2 1 5 

The people, described as "the upright in heart," 
are those who will be privileged to " follow the 
Lamb " : The " Called, the chosen, and the Faith- 
ful " (Rev. xvii. 14). The Spirit, through the proph- 
et, addressing this people, saith : " Hearken unto 
me, ye that know righteousness, the people in whose 
heart is my law " (Isa. li.). This is the people who will 
have the "righteousness which is of Faith." Hav- 
ing rendered the obedience of faith, they are brought 
into that " Constitution of righteousness," which is 
in Christ Jesus; and come to be clothed with His 
righteousness, through His name. 

An illustration of the unity and oneness of this 
relationship, between Christ, and " the people in 
whose heart is his law" — is given in His teaching 
concerning Himself as "the Vine." Discoursing 
thus, He saith : " I am the true vine, and my Father 
is the husbandman. Every branch in me, that 
beareth not fruit, he taketh away : and every branch 
that beareth fruit, he purgeth it, that it may bring 
forth more fruit." " Abide in me, and I in you. 
As the branch can not bear fruit of itself, except it 
abide in the vine : no more can ye, except ye abide 
in me : I am the vine, ye are the branches : he that 
abideth in me, and I in him, the same bringeth 
forth much fruit : for without me, ye can do noth- 
ing." . ..." If ye abide in me, and my words 
abide in you, ye shall ask what ye will, and it shall 
be done unto you." . ..." If ye keep my com- 



2i6 " Yakweh-Elohim" the Memorial Name, 

mandments, ye shall abide in my love : even as I 
have kept my Father's commandments and abide 
in his love " (John xv.). To " know righteousness, ,, 
therefore, is not merely an intellectual apprehension 
of the doctrine and precepts of Christ ; (though 
this is essential to its reception). It can only be 
attained, through that genuine " Faith, that works 
by love, and purifies the heart. " 

The people that " know righteousness," (the 
saints), are referred to by the Psalmist, in these 
words : " Blessed is the people that know the joy- 
ful sound ; they shall walk, O Yahweh, in the light 
of thy countenance. In thy name shall they rejoice 
all the day; and in thy righteousness shall they be 
exalted. For thou art the glory of their strength ; 
and in thy favor our horn shall be exalted. For 
the Lord is our defence; and the Holy One of 
Israel is our King" (Ps. lxxxix.). 

Christ, as the " king of righteousness," desires to 
be honored by the righteousness of His people. 
When He shall return, to establish His throne and 
kingdom upon the earth, He will be fully mani- 
fested, in this glorious character. Appearing first, 
as the " Righteous Judge," He will investigate the 
righteousness of His servants. His future coming, 
and the work attendant upon it, is the subject of 
the following testimonies: " The Son of man shall 
come in the clouds of heaven, with power and great 
glory. And he shall send his angels with a great 



" Yahweh-Elohim" the Memorial Name, 2 1 7 

sound of a trumpet, and they shall gather together 
his elect from the four winds, from one end of 
heaven to the other" (Matt. xxiv. 30, 31). The 
Spirit through the Prophet, tells of this, as he saith : 
" Our Elohim shall come, and shall not keep silence : 
a fire shall devour before him, and it shall be very- 
tempestuous round about him. He shall call to 
the heavens from above, and to the earth, that he 
may judge his people. Gather my saints together 
unto me : those that have made a covenant with 
me by sacrifice " (Ps. 1.). " For the Son of man shall 
come in the glory of his Father, with his angels ; 
then shall he reward every man according to his 
works " (Matt. xvi.). "To them who by patient 
continuance in well-doing, seek for glory and honor 
and immortality : eternal life. But unto them who 
are contentious, and do not obey the truth, but 
obey unrighteousness ; indignation and wrath : trib- 
ulation and anguish, upon every soul of man that 
doeth evil : of the Jew first, and also of the Gentile. 
But glory, honor, and peace, to every man that 
worketh good : to the Jew first and also to the Gen- 
tile" (Rom. ii.). 

The time for the accomplishment of the things 
contained in these testimonies, is that designated 
as, " * the time of the dead/ that they should be 
judged " (Rev. xi. 18). Before the dead can be 
judged, they must be " caused to exist." The time 
of their " anastasis" rising, or standing up again, 



2i8 " Yahweh-Elohim" the Memorial Name. 

is referred to by Job, when he says concerning him- 
self : " I know that my Redeemer liveth, and that 
he shall stand in the latter day upon the earth : 
and after I shall awake, though this body be de- 
stroyed, yet from out of my flesh shall I see 
ELOAHH : whom I shall see for myself, and mine 
eyes shall behold, and not a stranger " (ch. xix. 25). 
This is one of the wonderful testimonies in the Old 
Testament Scriptures, teaching the resurrection of 
the dead. Its import is plain and unmistakable. 
The apostle Paul, gives certain interesting details, 
concerning the rebuilding of those who shall be the 
subjects of " anastasis" or standing up. Replying 
to the inquiry of certain in his day, saying, " How 
are the dead ones rebuilded ? And for what body 
do they come forth ? " — he has favored the Lord's 
people with a grand testimony concerning the res- 
urrection of the body. And the appearing before 
the " judicial throne," or " judgment-seat, of Christ." 
According to the account which each shall render 
there, will be the sentence of the Judge concerning 
them. The word and spirit-power of the Eternal 
Father, is vested in the King, for His people. 
Through Him, and for Him, all things, will be caused 
to exist. The body, that by His word and power, 
is caused to " spring forth," from the dust of the 
earth, is the natural body. The same body, by His 
word and spirit-power, will be raised, reared, built 
up, a spiritual body. The correct rendering of the 



" Yahweh~Elohim" the Memorial Name. 219 

words of the apostle Paul, in 1 Cor. xv. 42, exhibits 
in a wonderful light, the distinction between the 
body that springs forth, and the body that is raised 
up to a spiritual, glorified existence. It is thus 
given in " Anastasis " : "The resurrection-body, 
speiretai, springs, is sprouted, or born, in corruption : 
egheiretaij it is built, reared up, or raised, in incorrup- 
tion : it is sprouted in dishonor: it is reared up 
in glory : it is sprouted in weakness : it is built up 
in power : it is born (of the earth) a natural body, 
it is reared up, (or transformed by spirit into,) a 
spiritual body " : This is the sense of the passage, 
and in strict harmony with the " form of sound 
words," used by the apostle Paul ^p. 37). 

The approved character, on record in the Lamb's 
book of life, will, when the process is completed, be 
invested with a body, that is incorruptible, glorious, 
powerful, spiritual. " Mortality, shall be swallowed 
up of life " : immortal, unending, spirit-life from 
heaven. 

Being thus, " clothed upon with our house which 
is from heaven " (2 Cor. v. 2) : " the body of our 
humiliation," will be " fashioned anew, and conform- 
ed unto the body of his glory " (Phil. iii. 21). " That 
which is born of the Spirit, is Spirit," saith Jesus. 

The "golden Stephan," that Christ will confer 
upon the approved, appears indicated by the apos- 
tle Paul, when speaking of the "crown of righteous- 
ness," which "the Lord, the righteous judge," will 



220 " Yahweh-Elohim" the Memorial Name, 

give to him at that day " and to all them that love 
his appearing" (2 Tim. iv. 8). They, in the fulness 
of their gratitude, worship and adore the Lamb : 
and do homage unto Him, as the "King of saints" 
They are described, as singing a new song, saying : 
" Thou wast slain, and hast redeemed us to God by 
thy blood out of every kindred, and tongue, and 
people, and nation : And hast made us unto our 
God kings and priests : and we shall reign on the 
earth" (Rev. v. 9, 10). 

The spiritual affairs of His household being set 
in order, Christ, together with His hosts of immor- 
talized redeemed, go forth as the " Rainbowed an- 
gel," upon His mission of war and conquest. The 
latter portion of Psalm xxi. will then find its ac- 
complishment, in the retribution to be meted out 
to the enemies of the King. " Thine hand shall 
find out all thine enemies : thy right hand shall find 
out those that hate thee : thou shalt make them as 
a fiery oven in the time of t'hine anger: the Lord 
shall swallow them up in his wrath, and the fire 
shall devour them." .... For they " intended evil 
against thee: they imagined a mischievous device, 
which they are not able to perform." The " ar- 
rows," of Yahweh, will be " sharp in the heart of 
the King's enemies, whereby the people fall under 
him." His " right hand shall teach terrible things " 
(Ps. xlv.). The command, on record, will be most 
perfectly obeyed, that the Spirit hath said : " Gird 



" Yahweh-Elohint" the Memorial Name, 221 

thy sword upon thy thigh, O most mighty, with 
thy glory and thy majesty. And in thy majesty 
ride prosperously, because of truth and meekness 
and righteousness. ,, 

Yahweh-Elohim, will then appear as a " Man of 
war." He will " execute the judgment written, 
this honor have all his saints " (Ps. cxlix. 9). 

A vision of these executors of the hour of judg- 
ment, upon the nations, is thus described by the 
apostle John : " I saw heaven opened, and behold 
a white horse ; and he that sat upon him was called 
Faithful and True, and in righteousness he doth 
judge and make war. His eyes were as a flame of 
fire, and on his head were many crowns ; and he 
had a name written, that no man knew but he him- 
self. And he was clothed with a vesture dipped in 
blood ; and his name is called The Word of God. 
And the armies which were in heaven followed him 
upon white horses, clothed in fine linen, white and 
clean. And out of his mouth goeth a sharp sword 
that with it he should smite the nations ; and he 
shall rule them with a rod of iron ; and he treadeth 
the winepress of the fierceness and wrath of Al- 
mighty God. He hath on his vesture and on his 
thigh a name written, KING OF KINGS AND LORD 
of Lords" (Rev. xix.). 

Concerning him, the Spirit, through the Prophet 
saith : "He shall not fail, nor be discouraged, till 
he have set judgment in the earth: and the isles 
shall wait for his law " (Isa. xlii,), 



222 " Yahweh-Elohim" the Memorial Name. 

The Spirit-word, describing the power of the 
Eternal Father, in unity with the Christ in that day, 
saith: "He hath made my mouth like a sharp 
sword : in the shadow of his hand hath he hid me. 
And he said unto me, Thou art my servant, O Is- 
rael, in whom I will be glorified. " .... " Though 
Israel be not gathered, yet shall I, be glorious in the 
eyes of Jehovah, and my God shall be my strength. 
And he said it is a light thing that thou shouldest 
be my servant to raise up the tribes of Jacob, and 
to restore the preserved of Israel : I will also 
give thee for a light to the Gentiles, that thou 
mayest be my salvation unto the end of the earth " 
(Isa. xlix.). 

As the " Lion of the tribe of Judah," the King, 
will enter upon the work of restoring the preserved 
of Israel. He will " save the tents of Judah first" 
— saith the prophet. This is the tribe, nearest to 
the King. He will be " unto Ephraim as a lion, 
and as a young lion to the house of Judah ": saith 
the testimony, — " I will take away and none shall 
rescue" (Hos. v. 14). Israel also is likened to a 
lion, in the day of deliverance, because they will 
receive power from the King. "The remnant of , 
Jacob," saith the prophet, " shall be among the Gen- 
tiles in the midst of many people, as a lion among 
the beasts of the forest, as a young lion among the 
flocks of sheep : who if he go through, both tread- 
eth down, and teareth in pieces, and none can de- 



" Yahweh-Elohim" the Memorial Name. 223 

liver" (Mic. v.). " For the Lord of hosts hath 
visited his flock, the house of Judah, and hath 
made them as his goodly horse in the battle. And 
they shall be as mighty ones, which tread down 
their enemies 'in the mire of the streets in the bat- 
tle : and they shall fight, because the Lord is with 
them. ,, "And," saith Yahweh, " I will strengthen 
the house of Judah, and will save the house of 
Joseph, and will bring them again to place them " 
(Zech. x.). When Jerusalem shall be delivered 
from the great army, that is to lay siege to the 
city, the word of the prophet saith : " The govern- 
ors of Judah shall say heartily, " The inhabitants 
of Jerusalem shall be my strength in Yahweh, 
Tzvaoth their Elohini " (ch. xii. 5). And because, 
"the Light of Israel shall be for a fire, and his 
Holy One for a flame/' the governors of Judah, in 
that day, are likened to " an hearth of fire among 
the wood, and like a torch of fire in a sheaf : and 
they shall devour all the people round about, on 
the right hand and on the left : and Jerusalem 
shall be inhabited again in her own place, even in 
Jerusalem. " 

Then will be accomplished the word of the 
Prophet, as it is written: "In Judah is God known: 
his name is great in Israel. In Salem also is his 
tabernacle, and his dwelling-place in Zion. There 
brake he the arrows of the bow, the shield, and the 
sword, and the battle. Selah. Thou art more glo- 



224 " Yahweh-Elohirn" the Memorial Name. 

rious and excellent than the mountains of prey." 
....-.*' Thou didst cause judgment to be heard 
from heaven : the earth feared and was still. When 
God arose to judgment, to save all the meek of the 
earth. Selah " (Ps. lxxvi.). A recognition of the 
presence and power, and wondrous works of Jeho- 
vah, in that time, is expressed in this testimony ; 
and also in these words of the Spirit : " The Lord 
of hosts is with us : the God of Jacob is our refuge. 
Selah. Come, behold the works of the Lord, what 
desolations he hath made in the earth. He maketh 
wars to cease unto the end of the earth : he break- 
eth the bow, and cutteth the spear in sunder : he 
burneth the chariot in the fire " (Ps. xlvi.). 

Then, as " the Prince of Peace" — " the Lord, will 
bless his people with peace." " He will speak peace 
unto his people and to his saints" (Ps. lxxxv.). 
The word of the Spirit, thus addresses all that 
love Jerusalem : " Rejoice ye with Jerusalem, and 
be glad with her, all ye that love her." ....*"" For 
thus saith the Lord, Behold, I will extend peace to 
her like a river, and the glory of the Gentiles like a 
flowing stream" (Isa. lxvi.). In view of the recep- 
tion of the blessing, the people are represented as 
supplicating the Lord, saying : " Give ear, O Shep- 
herd of Israel, thou that leadest Joseph like a flock : 
thou, inhabiting the Cherubims, shine forth." .... 
" Turn us again, O God, and cause thy face to 
shine ; and we shall be saved." . . . . " Let thy 



" Yahweh-Elohim" the Memorial Name. 225 

hand be upon the man of thy right hand, upon the 
son of man whom thou madest strong for thyself. 
So will we not go back from thee : quicken us and 
we will call upon thy name" (Ps. lxxx.). To Is- 
rael, the Spirit speaks comfortably, saying, " My 
kindness shall not depart from thee, neither shall 
the covenant of my peace be removed." .... 
" Great shall be the peace of thy children : In 
righteousness shalt thou be established" (Isa. liv.). 
u And the work of righteousness shall be peace ; 
and the effect of righteousness, quietness and as- 
surance forever" (Isa. xxxii. 17). 

Then, the prayer of the Psalmist, as he saith, 
" Give the king thy judgments, O God, and thy 
righteousness unto the king's son," — will find its 
full accomplishment. " The mountains" (of the 
Lord's house), " shall bring peace to the people, and 
the little hills by righteousness." . ..." In his days 
shall the righteous flourish : and abundance of peace 
so long as the moon endureth" (Ps. lxxii.). Not 
only, will His " peace be upon Israel," it will be 
extended to all the nations : according to the word 
of the prophet, saying, " He shall speak peace unto 
the heathen (or nations), and his dominion shall be 
from sea, even to sea, and from the river unto the 
ends of the earth" (Zech. ix. 10). And as " king 
of Salem," which is "king of peace," will be fully 
established as king and priest upon his throne, — 
after the order of Melchizedec. 
15 



226 " Yahweh-Elohim" the Memorial Name. 

As the " Great Shepherd," who " shall stand and 
feed in the strength of Jehovah, in the majesty 
of the name of Yahweh-Elohim ; the Prophet saith : 
" This man shall be the peace, when the Assyrian 
shall come into our land : and when he shall tread 
in our palaces, — then shall we raise against him 
seven Shepherds and eight principal men." .... 
" He shall deliver us from the Assyrian, when he 
cometh into our land, and when he treadeth within 
our borders" (Mic. v.). 

Christ and the saints, in their perfection of unity 
and oneness, will exercise, protection and guardian- 
ship, overshadowing all people : thus appearing in 
the character of the Shepherd. This would appear 
to have been typically represented in the lives of 
the Fathers of Israel. Their occupation having 
been that of shepherds. " He chose David also 
his servant, and took him from the sheepfolds ; — 
he brought him to feed Jacob his people, and Israel 
his inheritance" (Ps. lxxviii.). Shepherds, were the 
selected auditors of the angel choir, as they an- 
nounced the birth of Jesus, and praised God, say- 
ing, — " Glory to God in the highest, on earth peace, 
good-will toward men." The scene, there presented, 
appeared typically prophetic of the glory and bless- 
edness and peace, that should obtain, when Christ 
should be revealed as the " Great Shepherd of the 
sheep." The word, through the prophet saith, 
" He shall feed his flock like a shepherd ; he shall 



" Yahweh-Elohitn" the Memorial Name. 227 

gather the lambs with his arms, and carry them in 
his bosom" (Isa. xl.). How beautiful the illustra- 
tion, of the loving tenderness, and protecting care, 
which will attend the ministrations of Christ to His 
people ! His Shepherd care, though now unseen, 
is not the less real on behalf of His saints. It fol- 
lows His people to a great extent all along their 
journeyings through the present life. As we learn 
from many testimonies : such as these, " Seek ye 
first the kingdom of God, and his righteousness, 
and all things shall be added unto you" (Matt. vi. 
33). " Casting all your care upon him, for he car- 
eth for you " (1 Pet. v.). In the spirit of that full 
assurance of faith, expressed in the w T ords of the 
Psalmist, as he saith : " The Lord is my Shepherd ; 
I shall not want : He maketh me to lie down in 
green pastures : he leadeth me beside the still wa- 
ters. He restoreth my soul : he leadeth me in the 
paths of righteousness for his name's sake" (Ps. 
xxiii.). The " green pastures," and the " still wa- 
ters," to which the sheep are first led, are those 
precious truths of the word of God, that lead into 
"the paths of righteousness, for his name's sake." 
This appears, from the teaching of Jesus, when He 
saith : " I am the door : by me if any man enter 
in, he shall be saved ; and shall go in and out, and 
find pasture." ..'.." And other sheep I have, 
which are not of this. fold : them also I must bring, 
and they shall hear my voice, and there shall be one 



228 "Yahweh-Elohim" the Memorial Name. 

fold, and one shepherd " (John x. 9-16). The hear- 
ing of the voice of Christ, in this testimony, has 
reference to the hearing of His word. The word, 
is also the voice signified in the following testi- 
mony : " He is our God : and we are the people of 
his pasture, and the sheep of his hand. To-day, if 
ye will hear his voice, harden not your heart, as in 
the provocation, the day of temptation in the wil- 
derness" (Ps. xcv.). To the voice of His word, 
the angels bow in perfect obedience, — according to 
the testimony of the Psalmist : " Bless the Lord, 
ye his angels, that excel in strength, that do his 
commandments, hearkening unto the voice of his 
word" (Ps. ciii.). 

The tender supervision, and guardianship, of the 
" good Shepherd," is also conveyed in the follow- 
ing testimonies : " The Lord is nigh unto all them 
that call upon him, to all that call upon him in 
truth." ....•'" The Lord preserveth all them that 
love him" (Ps. cxlv.). " O love the Lord, all ye his 
saints ; for the Lord preserveth the faithful." .... 
" Be of good courage, and he shall strengthen your 
heart, all ye that hope in the Lord " (Ps. xxxi.). 
" The angel of the Lord encampeth round about 
them that fear him, and delivereth them." .... 
" The eyes of the Lord are upon the righteous, 
and his ears are open unto their cry." . . . . " The 
Lord is nigh unto them that are of a broken heart ; 
and saveth such as be of a contrite spirit " (Ps. 



" Yahwch-Elohim" the Manorial Name. 229 

xxxiv.). " The Lord taketh pleasure in his people, 
he will beautify the meek with salvation " (Ps. 
cxlix.). " The Lord taketh pleasure in them that 
fear him, in those that hope in his mercy " (Ps. 
cxlvii.). " The Lord loveth the righteous " (Ps. 
cxlvi.). 

The " good shepherd," will defend his sheep, 
when they are attacked by any ravenous beast. 
An instance of this, occurs in the life of David. 
" And David said unto Saul, Thy servant kept his 
father's sheep, and there came a lion and a bear, 
and took a lamb out of the flock : and I went out 
after him and smote him, and delivered it out of 
his mouth : and when he arose against me, I caught 
him by his beard, and smote him, and slew him. 
Thy servant slew both the lion and the bear : and 
this uncircumcised Philistine shall be as one of 
them, seeing he hath defied the armies of the liv- 
ing God" (1 Sam. xvii.). The part which David 
there enacted, appears typically illustrative, of the 
deliverance which the " Great Shepherd " of all the 
sheep, will extend over Israel, when "the Assyrian," 
shall " come into their land, and tread within their 
borders." The "Assyrian," there, we understand 
to be the representative Gog power, of the latter 
days: when he shall form a confederacy of nations, 
and invade the land of Israel, and besiege " the 
city of the great king." " For, in Mount Zion and 
in Jerusalem shall be deliverance, as the Lord hath 



230 " Yahweh-Elohitn" the Memorial Name. 

said ; and in the remnant whom the Lord shall 
call " (Joel ii. 32). For " He that scattered Israel 
will gather him, and keep him, as a shepherd doth 
his flock : For the Lord hath redeemed Jacob and 
ransomed him from the hand of him that was 
stronger than he " (Jer. xxxi. 10). 

When the day of Palm-bearing, shall have ar- 
rived, and all the redeemed ones shall be assembled 
before the throne : the tender love and care of the 
Great Shepherd will be still more fully and glori- 
ously revealed toward them. They are described, 
as " they which came out of great tribulation, and 
have washed their robes and made them white in 
the blood of the Lamb. Therefore are they before 
the throne of God, and serve him day and night in 
his temple : and he that sitteth on the throne shall 
dwell among them. They shall hunger no more, 
neither thirst any more : neither shall the sun light 
on them, nor any heat. For the Lamb which is in 
the midst of the throne, shall feed them, and shall 
lead them unto living fountains of waters : and 
God shall wipe away all tears from their eyes" 
(Rev. vii.). 

The Great Shepherd, speaks comforting words 
unto Zion : to the people and the city, of the great 
King : as he saith, — " Sing and rejoice, O daughter 
of Zion ; for lo I come, and I will dwell in the midst 
of thee, and thou shalt know that the Lord of hosts, 
hath sent me unto thee. And the Lord shall in- 



" Yahiveh-Elohim" the Memorial Name, 23 1 

herit Judah, his portion in the Holy Land, and 
shall choose Jerusalem again" (Zech. ii. 10-12)., 
Concerning the city Yahweh saith, — " The Lord 
hath chosen Zion : he hath desired it for his habi- 
tation. This is my rest forever : here will I dwell ; 
for I have desired it." . . . . " There will I make 
the horn of David to bud" (Ps. exxxii.). " Then 
will the heavens declare his righteousness, and all 
the people see his glory." " Zion heard and was 
glad : and the daughters of Judah rejoiced because 
of thy judgments, O Lord " (Ps. xcvii.). " His 
foundation is in the holy mountains. The Lord 
loveth the gates of Zion more than all the dwell- 
ings of Jacob. Glorious things are spoken of thee, 
O city of God." Selah. " I," saith Jehovah, "will 
place salvation in Zion for Israel my glory" (Isa. 
xlvi.). " For Zion's sake will I not hold my peace, 
and for Jerusalem's sake I will not rest, until the 
righteousness thereof go forth as brightness, and 
the salvation thereof as a lamp that burneth " (Isa. 
lxii.). 

The " righteousness," the " brightness," and the 
" salvation," all belong to, and emanate from "the 
King," and his bride. " The Queen," in golden 
array, shining in the light, the brightness, the sal- 
vation, that has been provided for her by the King, 
is described as standing " upon his right hand " 
(Ps. xlv.). The " Holy City," the " New Jerusalem," 
having " descended from God out of heaven," — 



232 " Yahweh-Elohim" the Memorial Name. 

"having the glory of the Deity," — then, in the per- 
fection of unity and oneness with his Royal majes- 
ty, the " King of kings," will together with him, be 
the " righteousness," "the brightness," and "the 
salvation," of the " natural branches," — the literal 
city and people, now " trodden down of the Gen- 
tiles." Thus, will Yahweh, " place salvation in 
Zion," for it is the chosen dwelling-place, of His 
glorious King. The " glorious things that are 
spoken" of her, can only be realized through Him. 
"For with thee," (" Yahweh-Elohim ") "is the 
fountain of life ; in thy light, shall we see light " 
(Ps. xxxvi.). "The Queen," is indebted to Him, 
for all the glory and beauty of her royal estate. 
And is called upon to render homage, adoration, 
and worship. In the words of the Spirit: "So 
shall the King greatly desire thy beauty : for he 
is thy Lord : and worship thou him " (Ps. xlv.). 
" The daughter of Tyre, shall be there with a gift ; 
the rich among the people, shall entreat thy favor." 
The Tyre, of the latter days, has been shown to be 
the British Power : That it is to form alliance 
with the King, and place her fleet, at his disposal. 
The Spirit through the Prophet, saith : " Surely 
the isles shall wait for me, and the ships of Tar- 
shish first, to bring thy sons from far, their silver 
and their gold with them unto the name of Yah- 
weh thy Elohim, and to the Holy One of Israel, 
because he hath glorified thee" (Isa. lx.). In view 



" Yalnveli-Eloliim" the Memorial Name. 233 

of all the favor and glory that is to be revealed in 
Zion, the Spirit, addressing her saith : " Arise, 
shine ; for thy light is come, and the glory of Yah- 
weh is risen upon thee. For behold, the darkness 
shall cover the earth, and gross darkness the peo- 
ple : but Yahweh shall arise upon thee, and his 
glory shall be seen upon thee. And the Gentiles 
shall come to thy light, and kings to the brightness 
of thy rising" (Isa. lx.). Moral and spiritual dark- 
ness, will prevail over all the earth. And the lu- 
minaries of the political and ecclesiastical heavens 
of the world will be darkened and totally eclipsed, 
by the light of Zion's Sun. According to the word 
of the Lord, saying, " Then the moon shall be 
confounded and the sun ashamed, when ' Yahweh 
Tz'vaoth,' shall reign in mount Zion, and in Jeru- 
salem, and before his ancients gloriously " (Isa. 
xxiv. 23). 



" Behold, a King shall reign in righteousness, 
and princes shall rule in judgment. And a man 
shall be as an hiding-place from the wind, and a 
covert from the tempest ; as rivers of water in a 
dry place, as the shadow of a great rock in a weary 
land" (Isa. xxxii.). Those whose characters shall 
be able to stand the test of trial, are addressed in 
these words : " Look upon Zion, the city of our 
solemnities : thine eyes shall see Jerusalem a quiet 
habitation, a tabernacle that shall not be taken 



234 " Yahweh-Elohim" the Memorial Name. 

down : not one of the stakes thereof shall ever be 
removed, neither shall any of the cords thereof be 
broken. But there the glorious Lord will be unto 
us a place of broad rivers and streams " (Isa. xxxiii.). 
" There is a river, the streams whereof shall make 
glad the city of Elohim, the holy place of the 
tabernacles of the Most High. God is in the midst 
of her : she shall not be moved ; God shall help 
her and that right early. The heathen (or nations), 
raged, the kingdoms were moved : he uttered his 
voice, the earth melted." When these prophetic 
utterances shall be fulfilled, then, in the fulness of 
that glorious manifestation — of the Name, " Yah- 
weh-Elohim " will appear these words : " The Lord 
of hosts is with us ; the God of Jacob is our refuge." 
Selah (Ps. xlvi.). " The Lord reigneth : let the 
people tremble : he sitteth between the cherubims ; 
let the earth be moved. The Lord is great in 
Zion : he is high above all the people. Let them 
praise thy great and terrible name : for it is holy " 
(Ps. xcix.). 



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